mtfjrCttpcfltogtfrk 

THE   LIBRARIES 

•KM 

Bequest  of 

Frederic  Bancroft 

1860-1945 

AM,b 


EARLY    METHODISM 


CAROLINAS. 


BY 

REV.  A.  M.  OHREITZBERG,  D.D. 


Prepared  at  the  Request  of  the  South  Carolina  Conference. 


Nashville,  Tenn.: 

Publishing  House  of  the  Methodist  Episcopal  Church,  South. 

Barbee  &  Smith,  Agents. 

1897. 


C/6 


Entered,  according  to  Act  ol"  Congress,  in  the  year  Js<»7. 

By  A.  M.  Chreitzberg, 

In  the  office  of  t lie  Librarian  of  Congress,  at  Washington. 


CO 

en 
i 

3S 

Z3 


TO  THE 

/iDembers  of  tbe  Soutb  Carolina  Conference, 

OF  THE  METHODIST  EPISCOPAL  CHURCH,  SOUTH, 

IN  GRATEFUL  REMEMBRANCE  OF  THEIR  KINDNESS  SHOWN  HIM  IN  ALL 

HIS   MINISTERIAL   LIFE   OF  FIFTY-FOUR  EFFECTIVE  YEARS, 

AND  NEARLY   FIVE   OF  RETIRED  SERVICE, 

THIS  RECORD  OF  THE  EARLY  STRUGGLES  OF  OUR 
BELOVED  CHURCH 

is  affectionately  inscribed  by 

The  Author. 


$, 


AUTHORITIES  CONSULTED. 

Froude's  Worthies. 

Ledener's  Narrative  (unpublished). 

Knight's  Popular  History,  8  volumes. 

Ramsey's  South  Carolina. 

Howe's  History  of  the  Presbyterians. 

Summers's  Biographical  Sketches. 

Strickland's  Life  of  Asbury. 

General  Minutes  of  the  Methodist  Episcopal  Church. 

Asbury's  Journal. 

South  Carolina  Conference  Journals. 

Old  Quarterly  Conference  Journals. 

Deems's  Annals,  3  volumes. 

Sprague's  Annals  of  the  American  Pulpit. 

Bennett's  Virginia. 

Shipp's  History  of  Methodism  in  South  Carolina. 

Simms's  South  Carolina. 

Abel  Stevens's  History  of  Methodism. 

Charleston  Yearbook. 

F.  A.  Mood's  Charleston  Methodism. 

Autobiography  of  Bishop  Capers. 

Autobiography  of  James  Jenkins. 

Autobiography  of  Joseph  Travis. 

Stray  Leaves.     By  Lucius  Bellinger. 

Southern  Christian  Advocate. 

Dr.  George  G.  Smith's  History  of  Methodism  in  Georgia  and  Florida. 

Annual  Minutes  of  the  South  Carolina  Conference. 

R  v.  Samuel  Leard's  MS.  Lectures. 

Commuuications  from  Dr.  Lovick  Pierce,  etc. 


CONTENTS. 

CHAPTER  I.  PAGE 
America  and  Protestantism — Romanism  and  Heretics — Spanish  Cruel- 
ties to  Indians — Raleigh's  Protest — Norse  Sea  Kings — Banner  of  En- 
gland— De  Allyon  —  Coligny  —  Royal  Grants — Royal  Proprietors  — 
Ledener's  Narrative— Indian  Tradition— Sullivan's  Island — Past  and 
Present  Surroundings 1 

CHAPTER  II. 

Asylums  in  the  Wilderness — Settlement  on  the  Ashley— Original  Coun- 
ties— Emigration — John  Miltonls  Lament — Huguenot-Acadian  High- 
landers— Flora  McDonald— Church  Building — The  Established  Reli- 
gion— City  Manners — Country  Amu-ements — Long  Sermons — Clerical 
Reproof 13 

CHAPTER  III. 
Contemporary  Events — Church  and  State — Persecution  of  Sectaries — 
Patrick  Henry's  Speech — Clerical  Immoralities — State  of  the  Coun- 
try— Need  of  a  Revival — John  Newton's  Oratory — Character  and 
Work  of  Methodism — Historian  Ramsey's  Testimony — Its  Origin  and 
Spirit— Visits  of  Wesley — His  Conversion  and  Mission — Wesley  in 
Savannah — Marriage  in  England 21 

CHAPTER  IV. 
Whiterield — Commissary  Garden — Pilmoor — Waccamaw  Beach — Hard 
Travel — Charleston — Purisburg — A  Drunken  Funeral — In  the  Thea- 
ter— Joins  the  Protestant  Episcopal  Church — Extemporaneous  Preach- 
ing— Asbury  and  His  Helpers — Precedence  of  Methodism — Wight- 
man's  Defense  of  Our  Episcopacy 31 

CHAPTER  V. 
Pioneers,  1875 — The  Point  d'appui — Earliest  Preachers — Asbury's  Itin- 
erary—  Entrance  into  Charleston  —  Good  Generalship  —  Hogarth's 
"Credulity,  Superstition,  and  Fanaticism" — Asbury  and  the  Durants 
— Picket  Guard — Success — Pioneer  Pen  Portraits — Lee's  Education — 
Encounter  with  Lawyers — The  Test  Sermon — Physical  Avoirdupois — 
His  Strategic  Power — His  Happy  Death 39 

CHAPTER  VI. 

Appointments  for  1786  —  Asbury's  Second  Itinerary  —  Foster  —  Hum- 
phries— Major — Beverly  Allen — Richard  Swift — First  Conference  in 
Charleston,  1787— No  Journal  Extant — Mead's  Synopsis — Appoint- 
ments— Formation  of  Circuits — Second,  Third,  and  Fourth  Sessions — 
Asbury's  Intinerary 48 


X  CONTENTS. 

CHAPTER  VII.  PA(iI,. 

The  Fifth  Session — Elation  and  Depression — Religious  Swearing — Harn- 
met's  Arrival — Sixth  Session — Mathews  Withdraws — Cherokee  Cir- 
cuit— Hard  Work,  Small  Salary — Seventh  Session — Eighth  Session  at 
Finch's — McKendree — Enoch  George— Spiritual  Declension — Tabu- 
lated Matter  in  Conference  Minutes — Mt.  Bethel  Academy — Jenkins's 
Disappointment — Simon  Carlisle 57 

CHAPTER  VIII. 
The  Ninth  Session — Rapid  Interchange  of  Preachers — Broad  River  Cir- 
cuit— Incidents — Cowles  and  Darley — Ivy's  Boldness — Philip  Bruce — 
The  Tenth  Session — Street  Preaching — Bethel  Church — Jenkins  De- 
nied Orders — Reuben  Ellis — Dark  Days — Large  Decrease  in  Member- 
ship— Necrological — Lorenzo  Dow 64 

CHAPTER  IX. 
The  Eleventh  Session  —  Money  No  Object  —  Poor  William  Hammet  — 
Mr.  Wells's  Burial — Twelfth  Session — No  Bishop — Too  Much  Fire- 
George  Dougherty — Bethel  Dedicated— Jenkins's  Far-reaching  Min- 
istry— His  Sleeveless  Coat — Weatherley's  Calvinism — Conversion  of 
the  Pierces — Thirteenth  and  Fourteenth  Sessions — Asbury's  Itinera- 
ry— Charleston  Orphan  House — General  C  inference — 111  Effect  of 
Addresses — Persecution  of  Dougherty 71 

CHAPTER  X. 
Asbury's  Itinerary — Fifteenth  Session — First  Parsonage  Elected — The 
Bishop's  Occupancy — Opening  Bethel  Academy — The  Old  Huguenots 
— Letter  from  Dougherty— Sixteenth,  Seventeenth,  and  Eighteenth 
Sessions — Nineteenth  and  Twentieth  Sessions  — Church  Contest  Anent 
a  Steeple — Pen  Portraits — Hope  Hull,  Daniel  Asbury,  William  Gas- 
saway,  Jonathan  Jackson,  Benjamin  Blanton 79 

CHAPTER  XL 
Twenty -first  Session,  Sparta,  1806 — Dougherty  and  Kendrick— Asbury's 
Itinerary — Twenty-second  Session,  1807 — The  Old  Brunswick  Circuit 
— The  Jerks  and  Dancing  Exercise — Everett's  Courage — Answer  to 
Prayer — Brunswick's  Worthies — Wilmington,  N.  C. — James  Jenkins 
—Mob  Violence  in  Charleston — William  Owens  Threatened— Outrage 
from  the  City  Guard     90 

CHAPTER  XII. 
Old  Journal?- — Sessions  of  Quarterly  Conference — Old  Enoree  (Union) — 
William  Gassaway— John  Collinsworth — Old  Bethel  Academy — Local 
Preachers — Anthony  Senter  —  Origin  of  Camp  Meetings  — Collins- 
worth's  Embryo  Bishop 98 

CHAPTER  XIII. 

Parsonages— Conferences  Contrasted — Benjamin  Wofford — Preachers 
Sent  from  Enoree— Coleman  Carlisle — Support  of  Ministers— Quarter- 


CONTEXTS.  xi 

Paue 
age  and  Family  Expenses — Meager  Estimates — Improper  Appropria- 
tions— Old  District  Conferences— Centenary  of  Methodism  in  1839. . .   110 

CHAPTER  XIV. 
Song  of  Deborah — Zebulun  and  Naphtali — Wiley  Warwick — Great  Re- 
vival— A  Moving  Witness — Parson's  Saddlebags — James  H.  Mellard 
— The  Ascetic  Nelson — George  Dougherty 123 

CHAPTER  XV. 
Twenty-third  and  Twenty-fourth  Sessions — General  Conference  of  1808 
— Jenkins  at  Winnsboro — Asbury's  Itinerary — Wateree  and  William 
Capers — Riot  at  Carter's — Capers  at  Lancaster  Courthouse — George- 
town— Joseph  Travis — Mills  and  Kennedy  in  Charleston — Capers  on 
Great  Pee  Dee — The  Gully  Incident  of  the  Gallowses — Travis  in  Co- 
lumbia    129 

CHAPTER  XVI. 
Twenty-fifth  Session — The  Bishop's   Itinerary  —  Santee   Circuit  —  Old 
Manchester — William  Capers   and  Charleston — Joseph   Travis — Ob- 
jection in  Examination  of  Character — Twenty-sixth  Session — Lewis 
Myers  versus  Matrimony — Travis  at  Wilmington — Orangeburg  Circuit 
-William  Capers — Depression  and  Triumph 138 

CHAPTER  XVII. 
The  Twenty-seventh  Session — Brandy  and  the  Bible — Christmas  on 
Bread  and  Water — James  Jenkins  Again  Locates — Travis  in  George- 
town— Charleston — Wilmington,  N.  C. — William  Capers — A  Shanty 
Parsonage — Asbury's  Mount  Zion — Doctrines  Preached — Effects  Pro- 
duced— A  Meager  Exchequer — Divine  Wealth  and  Economy — Jesse 
Jennett — The  Twenty-eighth,  Twenty-ninth,  and  Thirtieth  Sessions.  146 

CHAPTER  XVIII. 
The  Hammet  Schism — Its  Success  and  Early  Decline — Dr.  Brazier — 
Rev.  Israel  Munds — Bennett  Kendrick — Sale  of  the  Church — Its  Re- 
covery— Holding  the  Fort — Henry  Muckenfuss — The  African  Schism 
— Great  Loss  of  Members — Sole  Memorial — African  Disintegration — 
Old  Bethel — Crowded  Houses — Literal  Interpretation  of  Scriptural 
Figures— Wings  of  Silver— The  Great  Schism  of  1834 153 

CHAPTER  XIX. 
The  Santee  Circuit — Old  Quarterly  Conference  Journal  from  1816  to 
1831  —  Names  of  Churches  —  Names  of  Official  Members  —  Financial 
Returns — Sumter  Station,  1851 — Rembert's  Church— Manning  Station.  161 

CHAPTER  XX. 
Santee  Circuit  Continued— Rev.  Samuel  Leard's  Narrations— Names  of 
Celebrities — Rembert's,  Deschamp's,  Green's — Camp  Meeting  at  Lodi- 
bar  in  1850 — Necrological — Memorial  Reminiscences  of  Dr.  William 
Capers — The  Capers  Family 171 


Xll  CONTENTS. 

CHAPTER  XXI.  PACE 

Chesterfield  Circuit — Official  Names — Society  Hill  Finances — Camden 
Station — Early  Methodism  in  Charlotte,  N.  C— The  AVaxhaws— The 
Indians — The  Presbyterians — Superstition  —Michael  Burdge — Ashley 
Hewett 180 

CHAPTER  XXII. 

The  Great  Pee  Dee  Circuit — Flowers  Church,  near  Marion  Courthouse 
— Shouting  Methodists — Britton's  Neck,  Darlington — The  Old  Gully 
Camp  Meeting — Dougherty's  Sermon — Marion  Courthouse  and  Joseph 
Travis — Old  Local  Preachers — Bishopville  Cross  Roads — Pee  Dee  Cir- 
cuit, 1840 192 

CHAPTER  XXIII. 

The  Congaree  Circuit — Broad  River  Circuit — Edisto  Circuit — Jacob 
Barr's  Conversion — Saluda  Circuit — Bush  River  Circuit — Cherokee 
Circuit — Catawba  Circuit — The  Old  Keowee  (Anderson)  Circuit:  Its 
Quarterly  Conference  Journal;  Names  of  Officials;  Churches;  Fi- 
nances— The  Old  Bush  River  (Newberry)  Circuit  and  Station 199 

CHAPTER  XXIY. 
Winnsboro  Circuit:  Preachers  in  1835;  Rev.  Samuel  Leard;  Full  De- 
scription of  the  Circuit  Then — Changes  of  Conference  Boundaries- 
Loss  of  Thousands  of  Members  in  Ours — Divide,  but  to  Increase — 
Brief  Notices  of  Pioneers:  Joseph  Moore,  George  Clark,  John  Harper, 
and  Lewis  Myers 210 

CHAPTER  XXV . 
Pen  Pictures — Bishop  Roberts :  His  Incognito — Amusing  Mistakes  Engen- 
dered— The  Young  Preacher — The  Class  Leader— The  Young  Lawyer 
— John  Gamewell  —  Reddick  Pierce  —  James  Russell  —  William  M. 
Kennedy — Samuel  Dunwody — Hilliard  Judge— Joseph  Travis 219 

CHAPTER  XXYI. 

The  Abbeville  Circuit — Mount  Ariel— Stephen  Olin — James  E.  Glenn — 
Joseph  Travis  —  Mrs.  Ann  Moore — Cokesbury  School  —  Sketch  of 
Preachers — William  Capers — Henry  Bass — N.  Talley — J.  L.  Belin — 
J.  0.  Andrew— H.  Spain — C.  Betts — James  Dannelly — Bond  English 
— M.  McPherson — William  Crook — George  W.  Moore — Jacky  M.  Brad- 
ley—David Derrick — William  M.  Wightman — S.  W.  Capers— William 
Martin— John  R.  Coburn— James  Stacy , 228 

CHAPTER  XXVII. 

Old  Journals— Older  Boundaries — A  Quarterly  Conference  of  1819 — 
Names  of  Officials — Estimates  for  Living — Quarterage  Collected — Con- 
ference of  1841 — Names  of  Churches — Finances  Meager — Confederate 
Money — Declension  After  the  War — Rapid  Advance  Since — Compara- 
tive Review  of  Operations— Contrast  in  Favor  of  an  Itinerant  Ministry.  244 


CONTENTS.  xiii 

CHAPTER  XXVIII.  Vu.y 
Black  Swamp  Circuit— Walter boro — Churches  Named — Early  Metho- 
dist Missions  to  Slaves — Absurdity  of  Northern   Sentiment — Their 
Self-complacency — Some  Old  Colored  Saints — Dr.  F.  A.  Mood's  Testi- 
mony     25;; 

CHAPTER  XXIX. 
Necrology  from  1830  to  1850:  H.  A.  C.  Walker,  A.  B.  McGilvray,  White- 
foord  Smith,  R,  I.  Boyd,  W.  A.  Gamewell,  H.  A.  Durant,  Samuel  Leard, 
J.  R.  Pickett,  W.  A.  McKibben,  William  C.  Kirkland,  William  P.  Mou- 
zon,  William  A.  McSwain,  L.  M.  Little,  C.  H.  Pritchard,  A.  M.  Shipp, 
D.  I.  Simmons,  William  A.  Fleming,  R.  P.  Franks,  John  W.  Kelly, 
William  T.  Capers,  H.  C.  Parsons,  A.  H.  Harmon,  William  Hutto — Be- 
nevolent Organizations  in  Connection  with  the  Conference — Same  in 
Charleston,  S.  C 260 

CHAPTER  XXX. 
Methodism  in  York  County — Peculiarities  of  the  Country — Calvinism 
Soothing  Methodism,  its  Opposite — Its  First  Preachers — Preachers 
and  Elders -The  Latest  Concerning  William  Gassaway — List  of 
Churches,  and  Church  Finance — Donors  of  Church  Lands — The  New 
Church  at  Yorkville;  a  Full  Description  of  the  Same 268 

CHAPTER  XXXI. 

Early  Reminiscences — Old  Cumberland — Ancient  Worthies — Mrs.  Ma- 
tilda Wightman — Preachers  of  the  Period — Worship — Devotional, 
Often  Demonstratively  Emotional — A  Successful  Period  Followed  by 
Declension — Early  Religious  Impressions — Old-time  Love  Feasts — 
Names  of  Early  Members — Personal  Experience — Examination  of 
Character  as  Seen  in  the  Forty-eighth  Session — Fifty- fourth  Session 
—Chief  Ministers — Some  Retired — Protest  Against  Religious  Formal- 
ism    280 

CHAPTER  XXXII. 
A  Summing  Up — First  Period— The  O'Kelly  Schism — Second  Period- 
Third  Period — Cokesbury,  Pee  Dee,  Orangeburg,  and  Barnwell  Cir- 
cuits— Methodist  Journalism — Sunday  Schools — Education — William 
Capers — Fourth  Period — Fifth  and  Last  Period 293 

APPENDIX. 

I.  Preachers  Connected  with  the  South  Carolina  Annual  Conference 
from  1776  to  1896 323 

II.  South  Carolina  General  Conference  Delegations,  from  the  First  Del- 
egated General  Conference  to  the  Present  Time 334 

III.  Exhibit  of  Numbers,  Conference  Collections  for  Superannuates, 
Widows  and  Orphans,  Missions,  and  Average  Paid  per  Member,  from 
1831  to  1896,  a  Period  of  Sixty-five  Years 338 


XIV  CONTENTS. 

Page 

IV.  Chronological  Roll  of  the  Clerical  Members  of  the  South  Carolina 
Conference,  from  1836  to  1896  340 

V.  Conference  Register  and  Directory  for  1896 342 

VI.  South  Carolina  Conference  Brotherhood — ISet  Proceeds  of  Assess- 
ments    348 

VII.  Sessions  of  the  South  Carolina  Conference ,  .  351 

VIII.  Necrological  Record:  The  Dead  of  the  South  Carolina  Conference, 
1788  to  1896 353 

IX.  List  of  Stationed  Preachers  in  the  Charleston  Methodist  Episcopal 
Churches 356 

Presiding  Elders  of  Charleston  District  for  One  Hundred  and  Ten 
Years 361 

X.  Preachers  and  Presiding  Elders  Connected  with  Columbia,  S.  C, 
from  1805  to  1896    362 

ILLUSTRATIONS. 

A.  M.  Chreitzberg.     ( Frontispiece.) i 

South  Carolina  Conference,  Charleston,  S.  C,  1870 xvi 

Edwin  Welling 7 

St.  James  Church,  Goose  Creek,  S.  C 10 

James  Jenkins,  William  Capers,  N.  Talley,  C.  Betts,  Henry  Bass 23 

David  Derrick,  James  Dannelly,  W.  A.  Gamewell,  H.  A.  C.  Walker,  A. 

M.  Shipp 35 

H.  M.  Mood,  F.  Milton  Kennedy,  J.  T.  Wightman,  John  R.  Pickett,  D. 

J.  Simmons 53 

Washington  Street  Church,  Columbia,  S.  C > 83 

James  H.  Carlisle,  LL.D 117 

Wofford  College,  Spartanburg,  S.  C;  James  H.  Carlisle,  LL.D.,  President.  121 

Columbia  Female  College,  Columbia,  S.  C 135 

Henry  D.  Moore,  D.D.,  Mrs.  Jackson,  Dr.  A.  E.  Williams,  William  Bird, 

Rev.  James  Moore,  Mrs.  Margaret  Just,  Mrs.  Ann  Moore 143 

Bethel  Church,  Charleston,  S.  C 157 

Buncombe  Street  Church,  Greenville,  S.  C 1 77 

Littleton  Street  Methodist  Church,  Camden,  S.  C 189 

Abbeville  Methodist  Church ;  Rev.  J.  A.  Clifton,  D.D.,  Pastor 235 

Officers  of  the  South  Carolina  Conference  W.  F.  M.  S 267 

Trinity  Church,  Yorkville,  S.  C 279 

Rev.  Bond  English 291 

St.  John's  Church,  Rock  Hill,  S.  C;  H.  B.  Browne,  Pastor  297 

Greenwood  Methodist  Church  ;  Rev.  Marion  Dargan,  Pastor 307 

Methodist  Episcopal  Church,  South,  Marion,  S.  C 319 

Bishop  Galloway  and  Cabinet 349 

Methodist  Church,  Anderson,  S.  C;  Rev.  G.  P.  Watson,  Pastor 359 


ERRATA. 

Page  xiii.  In  contents  of  Chapter  xxix., 
R.  I.  Boyd  should  be  R.  J.  Boyd. 
D.  I.  Simmons  should  be  D.  J.  Simmons. 
William  A.  Fleming  should  be  William  H.  Fleming. 

Page  260.   Same  corrections  as  above. 

Page  xvi.   In  second  paragraph  of  names  under  engraving, 
Sidi  H.  Brown  should  be  Sidi  H.  Browne. 

Tage  12.  In  poem,  "The  rock  dissembles,"  should  b3  "The 
rack  dissemhles." 

Page  13.    Eighth    line   from    bottom,    Prisleaus  should    be 
Prioleaus. 

Page  18.  Sixteenth  line  from  bottom,  Gov.  Archibald  should 
be  Gov.  Archdale. 

Page  47.  Fourth   line   from    bottom,  "courtly   Kentuckian" 
should  be  "courtly  Carolinian,"  referring  to  Bishop  Capers. 

Page  241.  Fifteenth  line,  William   Cook  should  be  William 
Crook. 

Page  252.    Fifth    line    from    bottom,    Anderson    should    be 
Andrew. 

Page  283.  Second  line  from  bottom,  Charles  Bell  should  be 
Charles  Betts. 

Page  333.  T.  J.  White  *  Class  1893.    Strike  out  the  D. 


XIV  CO  STENTS. 

Page 

IV.  Chronological  Roll  of  the  Clerical  Members  of  the  South  Carolina 
Conference,  from  1836  to  1896  340 

V.  Conference  Register  and  Directory  for  1896 342 

VI.  South  Carolina  Confeience  Brotherhood — Net  Proceeds  of  Assess- 
ments   , 34S 

VII.  Sessions  of  the  South  Carolina  Conference 351 

VIII.  Necrological  Record:  The  Dead  of  the  South  Carolina  Confeience, 
1788  to  1896 353 

IX.  List  of  St'it.inTiPfl  Proooiua-fl  in  +1^  n^oT-l^c.*™   tvt„+v.„j:~i.  xn— :—    - .-i 

Churches 

Presiding  I 

Years  . . . 

X.  Preachers 
from  1805  tc 


A.  M.  Chreitzl 
South  Carolini 
Edwin  Wellin 
St.  James  Chu 
James  Jenkins 
David  Derricl 

M.  Shipp... 
H.  M.  Mood,  1 

J.  Simmons. 
Washington  S 
James  H.  Carl 
Wofford  Collej 
Columbia  Fen 
Henry  D.  Moo 

Rev.  James 
Bethel  Church 
Buncombe  Str< 
Littleton  Stree 
Abbeville  Met 
Officers  of  the 
Trinity  Churcl 
Rev.  Bond  En; 
St.  John's  Chu 
Greenwood  M<  ^ 

Methodist  Episcopal  Church,  South,  Marion,  S.  C 319 

Bishop  Galloway  and  Cabinet 349 

Methodist  Church,  Anderson,  S.  C;  Rev.  G.  P.  Watson,  Pastor 359 


EARLY  METHODISM  IN  THE  CAROLINAS. 


CHAPTER  I. 

America  and  Protestantism — Romanism  and  Heretics — Spanish  Cruelties  to 
Indians — Raleigh's  Protest — Norse  Sea  Kings — Banner  of  England — De 
Allyon — Coligny — Royal  Grants — Royal  Proprietors — Ledener's  Narra- 
tive— Indian  Tradition — Sullivan's  Island — Past  and  Present  Surround- 
ings. 

IN  no  decrees  of  Almighty  God  is  his  hand  more  clearly  seen 
than  in  the  reservation  of  North  America  for  Protestantism. 
Over  much  of  the  continent,  under  France  and  Spain,  Roman- 
ism ouce  held  sway;  but  the  great  Husbandman,  not  receiving  the 
fruits  of  his  vineyard,  let  it  out  to  others.  The  eighth  Henry, 
styled  "Defender  of  the  Faith,"  had  somewhat  to  do  with  mak- 
ing Britain  Protestant,  but  the  greater  Elizabeth,  his  daughter, 
did  more  in  holding  her  country  wisely  and  firmly  to  its  mighty 
principles.  Rome,  with  her  pomp  and  penances,  made  many 
automatically  religious:  simply  parasites,  with  life  only  in  a  fal- 
lible Church.  So  He  who  is  the  light  and  life  of  the  world  gave 
the  continent  to  any  who  could  believe  and  speak  in  His  name. 
And  yet  to-day  Romish  priests  teach  that  America  was  given  by 
the  pope  to  the  Catholics,  as  if  indeed  he  had  any  such  right. 
The  dominion  of  the  world  was  once  offered  to  Christ  by  the  devil 
and  rejected.  Antichrist  seized  upon  it  with  avidity,  and  long 
has  enjoyed  it,  and  "sitteth  in  the  temple  of  God,  showing  him- 
self that  he  is  God,  .  .  .  whom  the  Lord  shall  consume  with 
the  spirit  of  his  mouth,  and  shall  destroy  with  the  brightness 
of  his  coming." 

The  time  has  come  when  feudalism  should  cease,  and  the 
people  with  free  thought  should  rule,  and  mighty  commerce 
should  revolutionize  the  globe.  In  its  colonization  Romanism 
was  first — the  cross,  her  emblem,  fearfully  illustrative  of  her 
power;  not,  indeed,  in  the  crucifixion  of  self,  but  of  others.  If 
she  could  be  drunk  with  the  blood  of  the  saints,  it  was  no  great 
matter  for  her  sons  to  revel    in  the  blood  of   savages.     The 

(1) 


Z  EARLY  METHODISM  IN  THE  CAROLIXAS. 

greed  for  gold  brought  the  Spaniards  over  the  seas,  and  their 
wrongs  to  the  Indians  cried  to  heaven  for  vengeance. 

How  fearful  Raleigh's  words  in  urging  the  colonization  of 
Guiana:  "Who  will  not  be  persuaded  that  now  at  length  the 
great  Judge  of  the  world  hath  heard  the  sighs,  groans,  and 
lamentations,  hath  seen  the  tears  and  blood  of  so  many  in- 
nocent men,  millions  of  innocent  women  and  children,  afflicted, 
robbed,  reviled,  burned  with  hot  irons,  roasted,  dismembered, 
mangled,  stabbed,  whipped,  racked,  scalded  with  hot  oil,  put  to 
the  strapado,  ripped  alive,  beheaded  in  sport,  drowned,  dashed 
against  the  rocks,  famished,  devoured  by  mastiffs,  burned,  and 
by  infamous  cruelties  consumed,  and  purposeth  to  scourge  and 
plague  that  cursed  nation,  and  to  take  the  yoke  of  servitude 
from  that  distressed  people  as  free  by  nature  as  any  Christian?" 
Grant  that  all  this  was  only  to  favor  his  own  selfish  projects, 
yet  the  grand  fact  of  Spanish  cruelties  to  the  Indians  is  clearly 
in  all  records. 

But  not  to  savages  alone  was  this  cruelty  shown.  Home's 
original  hate  to  heretics  found  exemplification  in  Coligny's 
colony  under  Ribault  in  Florida,  where  the  colonists  were  slain 
and  hanged  upon  the  trees,  with  the  inscription,  "  Not  as  French- 
men, but  as  heretics";  retaliated  soon  by  De  Gorges  hanging 
the  murderers,  with  the  legend,  "Not  as  Spaniards,  but  as  mur- 
derers." 

Cruelty  is  diabolical;  to  destroy  is  demoniacal — is  never  of 
God,  but  as  punitive,  who  proclaimed  his  Son  as  the  Prince  of 
Peace;  and  that  the  hate  of  Rome  is  held  in  check  in  this  west- 
ern world,  is  undoubtedly  of  God. 

This  rich  inheritance  we  enjoy  to-day  was  the  fruit  of  toil 
and  peril.  The  old  Norse  sea  kings  in  the  eighth  and  ninth 
centuries  visited  these  shores.  Fierce  and  cruel,  their  only 
wealth  in  ships  and  force  in  swords,  they  swarmed  the  seas 
and  plundered  everywhere.  Worshipers  of  Thor  and  Woden, 
they  were  like  their  deities,  ruthlessly  cruel.  They  were  not 
to  inherit  this  fair  land;  but  later  sea  kings — Raleigh,  Drake, 
Blake,  and  Hawkins — led  the  way  of  discovery  and  settlement. 
These  may  have  been  thought  as  piratical  as  the  former,  but  it 
must  be  remembered  that  popery  and  Protestantism  were  at 
deep,  deadly,  irreconcilable  war;  the  one  trusting  in  the  idola- 
trous mass,  the  virgin  mother,  and  the  saints;    the  other,  in 


EARLY  METHODISM  IX  THE  CABOLINAS.  O 

Christ  alone.  The  purer  faith  gave  a  purer  life,  and  with  the 
failing  common  to  humanity  they  worshiped  God  and  rever- 
enced his  law.  History  declares  that  "  wherever  found,  in  the 
courts  of  Japan  or  China,  fighting  Spaniards  on  the  seas,  or 
prisoners  among  the  Algerines,  founding  colonies  to  grow  into 
enormous  transatlantic  republics,  or  in  the  fiercer  polar  seas, 
they  are  the  same  indomitable,  God-fearing  men  whose  life 
was  one  great  liturgy."  It  was  men  of  this  caste  that  crossed 
the  seas  and  founded  on  this  beautiful  coast  the  empire  we 
inherit.  In  1521  De  Allyon  sought  to  found  a  capital  for  Chi- 
cora,  as  Carolina  was  originally  called,  but  owing  to  his  perfidy 
in  selling  some  natives  into  slavery,  failed.  Admiral  Coligny 
attempted  the  same  in  1562  near  the  same  site,  building  Fort 
Charles,  so  called  after  Charles  IX.  of  France.  Both  failed; 
if  successful,  all  may  have  been  under  the  shadowing  banners 
of  France  and  Spain,  but  "  the  banner  of  England  blew,"  and 
the  country  rejoiced  under  the  red  cross  of  St.  George,  to  give 
place  eventually  and  forever  to  the  starry  banner  of  the  states. 

History  declares  that  Sir  John  Yeamans  falling  into  disfavor 
because  of  his  failure  at  Cape  Fear,  the  command  was  trans- 
ferred to  Sale,  who  is  described  as  an  octogenarian  in  feeble 
health,  and  said  to  be  a  nonconformist  and  a  bigot,  terms  easily 
used  in  accordance  with  the  high  prelatical  views  of  the  period; 
yet  his  letter  to  Lord  Ashley,  dated  Albemarle  Point,  June  25, 
1670,  calls  for  a  minister  of  religion  at  that  early  day;  but 
five  hundred  acres  of  land  and  £40  per  annum  failed  to  obtain 
one.  Sale  dying  in  less  than  a  year,  the  rule  devolved  on  Sir 
John  Yeamans;  and  Port  Koyal  being  too  near  the  Spaniards, 
Charleston  became  the  seat  of  permanent  settlement,  a  little 
over  two  hundred  and  twenty  years  ago. 

History  records  that  the  first  royal  grant  in  Carolina  to  any 
lord  proprietor  was  the  Heath  Patent,  August,  1631,  under 
Charles  I.,  some  twenty-four  years  after  the  settlement  at 
Jamestown  and  eleven  years  after  the  Plymouth  landing.  The 
troublous  times  after  in  England  made  it  of  little  effect.  Crom- 
well, some  short  time  after  becoming  prominent,  defeated  a 
candidate  for  parliament  by  one  vote,  who  bitterly  remarked: 
"  That  single  vote  has  ruined  both  Church  and  kingdom."  It 
gave  to  England,  however,  in  the  judgment  of  this  latter  day, 
the  most  kingly  man  that  ever  ruled  in  Britain. 


4  EARLY  METHODISM  IN  THE  VAROLINAS. 

Ill  1663  Edward  Clarendon  and  others  obtained  from  Charles 
II.  a  charter  conveying  all  lands  between  the  thirty-first  and 
thirty-sixth  degrees  of  north  latitude.  It  states:  "Excited  by  a 
laudable  and  pious  zeal  for  the  propagation  of  the  gospel,  we 
beg  a  certain  country  in  the  parts  of  North  America  not  yet 
cultivated  and  planted,  and  only  inhabited  by  a  barbarous  peo- 
ple, having  no  knowledge  of  God."  These  men,  as  set  forth  in 
history,  were:  Clarendon,  mean  and  covetous;  Albemarle,  good 
as  a  soldier  but  selfish  as  a  man;  Craven,  no  Christian;  Ashley 
Cooper,  afterwards  Shaftesbury,  the  Achitophel  of  Dryden, 
highly  endowed  but  an  intriguer  without  principle;  Colleton, 
but  little  known;  the  two  Berkeleys,  wrong-headed  and  obsti- 
nate; and  Carteret,  neither  wise  nor  honest. 

In  the  Charleston  Yearbook  for  1883  is  given  an  engraving 
of  the  great  seal  of  these  lords  proprietors.  With  interest  any 
may  view  the  heavy  chirography  of  the  sign  manual  of  each. 
Nearly  all  were  degenerate  cavaliers  once  mourning  defeat 
under  Cromwell,  but  under  the  second  Charles  rewarded  for 
their  loyalty  with  an  empire  by  a  dash  of  the  pen.  They  all 
have  enduring  monuments  in  the  soil  and  rivers  of  Caroli- 
na. Alas!  the  beautiful  Indian  Kiahwa  and  Etiwan  changed 
into  the  less  euphonious  Cooper  and  Ashley.  These  are  monu- 
mental. Their  memorial  before  God  must  be  left  to  the  divine 
mercy. 

The  grant  of  territory  was  enormous,  running,  as  at  one  time 
thought,  to  the  Pacific  Ocean.  They  were  invested  with  all  the 
rights,  royalties,  and  privileges  within  these  boundaries.  By  the 
"  fundamental  constitution  "  a  nobility  of  landgraves,  caziques, 
and  barons  was  created,  but  failed  of  recognition  early. 

One  cannot  look  at  the  first  maps  of  Carolina  without  be- 
ing impressed  by  the  barbaric  loneliness  as  contrasted  with  its 
high  civilization  now.  True,  most  of  the  magnificent  forest 
growth  is  gone,  but  it  is  replaced  by  broad  acres  of  cultivation 
and  by  a  better  race  than  the  Indian.  One  of  these  maps  is 
without  date,  but  is  unquestionably  early,  for,  save  along  the 
coast  and  on  each  side  of  the  Ashley  and  Cooper  rivers,  there 
are  no  settlements.  It  extends  some  distance  above  Cape  Hat- 
teras  and  runs  down  the  coast  to  the  gulf.  In  the  northwest  is 
the  Appalachian  range  of  mountains,  and  the  interior  is  dotted 
over  with  pictures  of  the  deer,  wild  hog,  beavers,  catamounts, 


EARLY  METHODISM    IX    THE   CAROLINAS.  5 

and  the  like,  one  representing  a  bowman  shooting  at  an  ostrich: 
a  traveler's  tale  surely,  such  not  being  indigenous  to  the  coun- 
try; like  the  story  Ledener  (an  unpublished  authority)  tells 
of  a  sand  crab's  travels,  walking  in  so  straight  a  line,  and  be- 
cause of  that  climbing  the  tallest  pines,  and  so  progressing  but  a 
few  feet  a  day.  This  reminds  us  of  the  student's  description  of  a 
crab:  "A  fish,  red  in  color,  and  walks  backward."  "  Good,"  said 
the  professor  "only  a  crab  is  not  a  fish,  not  red  in  color,  and 
doesn't  walk  backward."  The  narrative  of  Ledener,  although 
printed,  is  not  yet  published.  By  the  courtesy  of  Dr.  Herman 
Baer,  of  Charleston,  we  have  been  privileged  to  see  it.  The 
date  is  1669-70.  Had  the  traveler  come  down  to  Albemarle 
Point,  he  would  have  met  the  founders  of  old  Charleston  there 
and  then. 

The  dedication  of  Ledener's  travels  is  to  Lord  Ashley,  and  is 
disgustingly  fulsome.  In  it  the  discovery  of  the  Indian  Sea — 
the  Pacific — is  apprehended,  and  the  mountains  are  represented 
as  stooping  to  his  lordship's  dominion,  rejoicing  more  in  his 
lordship's  deep  wisdom  and  providence  than  in  any  advantage 
of  soil  or  climate. 

The  map  accompanying  Ledener's  narrative  is  unintelligible; 
only  the  streams  in  Virginia  and  North  Carolina  notable,  the 
Indian  names  not  indicating  present  places,  and  the  only  guess 
as  to  localities  being  the  ascent  of  a  mountain  to  which  he 
gives  the  royal  title.  Can  this  be  the  King's  Mountain  in 
York  county?  There  is  no  other  royal  designation  of  which 
we  are  aware. 

Anyway,  upper  Carolina  is  the  point  visited,  and  the  manners 
and  customs  of  the  Indians  as  related  at  the  very  time  when 
Charleston  was  settled  are  certainly  of  interest.  Ledener  states 
that  they  were  not  removed  from  Virginia  by  the  English,  but 
that  they  were  driven  from  the  northwest  by  their  enemies, 
and  were  invited  by  an  oracle  to  settle  where  they  were  some 
four  hundred  years  before.  The  then  inhabitants  were  accus- 
tomed to  feed  on  raw  flesh  and  fish,  and  were  taught  by  the 
newcomers  to  plant  corn  and  shown  how  to  use  it.  Their 
knowledge  was  conveyed  not  by  letters,  but  by  rude  hiero- 
glyphics and  tradition;  accounts  were  kept  by  pebbles  and 
straws  and  rude  leather  thongs  tied  in  knots  of  several  colors. 
For   emblems,   a   stag    denoted   swiftness;    a   serpent,    wrath; 


6  EARLY  METHODISM  IX   THE  CAROLINAS. 

a  dog,  fidelity;  and  by  a  swan  the  English  were  known,  be- 
cause of  their  complexion  and  flight  over  the  sea.  They 
worshiped  one  God,  Creator  of  all  things,  believing  he  had 
but  little  regard  for  sublunary  affairs,  committing  them  to 
good  and  evil  spirits.  From  four  women — Pash,  Sepoy,  Aska- 
rin,  and  Maraskarin — they  derive  the  race  of  mankind.  They 
religiously  observe  the  degrees  of  marriage,  limited  to  differ- 
ences in  tribes;  the  matching  of  two  in  the  same  tribe  is  regard- 
ed as  incestuous,  and  is  punished.  Places  of  burial  are  tribal ;  to 
mingle  their  dust  is  regarded  as  ominous  and  wicked.  Corpses 
are  wrapped  in  skins,  and  provision  for  use  in  the  other  world 
is  interred  with  the  dead.  Elysium  they  place  beyond  the 
mountains  and  the  Indian  Ocean.  Their  councils  and  debates 
were  occasions  of  much  judgment  and  eloquence. 

This  glance  at  the  past  sufficeth  for  the  present;  a  look  at 
present  surroundings  is  in  order.  From  our  cottage  by  the  sea 
on  Sullivan's  Island,  in  which  this  is  written,  you  look  out  on 
the  broad  Atlantic  and  the  harbor  and  bar  of  Charleston.  The 
jetties  seeking  deeper  water  for  entrance  lie  just  before  you, 
with  the  white  sails  of  commerce  in  the  distance,  and  the  roar 
of  the  surf  within  hearing.  How  wonderful  the  changes  of  two 
centuries,  since  a  feeble  band  entered  this  harbor  and  found- 
ed old  Charleston  at  Albemarle  Point!  This  is  Sullivan's  Is- 
land, a  delightful  summer  retreat  fully  appreciated  by  all  who 
like  the  balmy  breezes  from  the  sea.  In  the  early  days  it  was 
covered  with  the  sand  dunes,  but  now  cottages  abound,  and  dur- 
ing four  months  of  the  year  a  goodly  number  reside  here.  All 
religious  sects  are  here  represented.  A  number  of  Methodist 
families  make  it  their  summer  retreat;  among  them  the  suc- 
cessful bankers,  George  W.  Williams  and  William  M.  Connor, 
Dr.  H.  Baer,  Dr.  Cleckly,  the  Muckenfusses,  and  Mr.  Edwin 
Welling.  The  last  named  was  foremost  in  establishing  the 
Central  Church,  where  all  save  the  Romanists  and  Episcopa- 
lians harmoniously  worship. 

This  is  classic  ground.  The  site  of  the  old  Revolutionary 
palmetto  fort  is  swallowed  up  by  the  sea.  But  here  is  the  brick 
structure  named  Fort  Moultrie;  in  its  front  is  the  grave  of  Os- 
ceola, the  Florida  brave  who  ended  his  life  within  its  walls. 
Yonder  is  Morris  Island,  noted  in  the  civil  war,  the  light- 
house  conspicuous  on   its  sea   front.     Here    the    Star  of  tlie 


EDWIN   WELLING 


EARLY  METHODISM  IN  THE  CAROLINAS.  9 

West,  seeking  to  relieve  Fort  Sumter,  was  fired  into;  and  Bat- 
tery Wagner,  stormed  at  with  shot  and  shell,  once  there,  has  been 
swallowed  up  by  the  sea.     Higher  up  the  coast  is  Long  Island, 
where  Clinton's  forces  bivouacked,  not  daring  to  cross  to  aid 
the  British  fleet  driven  from  Fort  Moultrie.     Tradition  tells  of 
buried  treasure  hidden  in  its  sands  by  Blackbeard,  the  pirate: 
mythical,  doubtless,  as  none  has  ever  been  found  by  earnest 
treasure-seekers.     James  Island  and  Fort  Johnson  are  in  sight, 
as  also  is  Fort  Sumter,  frowning  in  its  ruins.     Outside  that,  out- 
stretching beyond  the  bar,  extending   southwardly  down  the 
coast,  is  the  harbor  royally  named  Port  Royal.     Its  entrance 
was    recently    guarded    by    Forts    Walker    and     Beauregard, 
knocked   to    pieces    by    the    Federal    navy.      Not    far    away, 
nearer  Beaufort,  are  the  ruins  of   De  Allyon's  Fort  Charles. 
The  writer  more  than  fifty  years  ago,  when  a  missionary  to  the 
blacks,    often  from  its  ruined  ramparts  looked  out  upon  the 
beautiful  waters  of  the  bay.     Wealth  then  abounded  there  and 
on  the  neighboring  islands,  and  religiously  did  many  of  the  in- 
habitants seek  the  amelioration  of  the  slave;  all  is  now  gone  as 
a  dream,  and  over  all  are  the  lines  of  desolation.     Unless  fresh 
life  enters  these  islands,  the  contented  negro  in  his  potato  patch 
will  soon  equalize  them  with  Hayti  and  San  Domingo. 

Calm,  bright,  and  beautiful  as  is  this  day  in  June,  1893,  with 
the  overarching  blue  so  typical  of  peace,  and  the  breezes 
from  the  sea,  the  outspreading  waters  of  this  beautiful  harbor 
have  often  been  tossed  with  tempests,  witnessing  the  hurricane's 
wild  wreck  as  well  as  the  exercise  of  man's  more  baleful  pas- 
sions. Just  off  the  bar  yonder  in  the  hurricane  of  1740  foun- 
dered the  good  ship  Rising  Sun,  Gibson,  master;  all  perishing 
save  a  few  who  had  left  the  ship  a  day  before  on  a  visit  to  the 
town.  The  Rev.  Archibald  Stobo  was  among  those  thus  saved, 
and  lived  long  after,  proclaiming  the  gospel  of  the  blessed  God. 
On  the  memorable  28th  of  June,  1776,  Britain's  proud  navy 
was  humbled  before  the  little  palmetto  structure  contemptu- 
ously called  a  slaughter  pen;  and  in  the  memory  of  many 
now  living  Federal  valor  for  weeks  and  months  and  years  vain- 
ly strove  to  break  down  an  endurance  equally  brave.  When 
Greek  meets  Greek,  all  know  the  issue.  But  not  only  was  so- 
called  legal  warfare  famous  in  these  waters,  but  in  that  beau- 
tiful offing  cruised  piratical  craft,  and  along  that  coast  sailed 


10 


EARLY  METHODISM  IN  THE  CABOLINAS. 


Blackbeard,  Bonnett,  and  Kidd  under  the  black  flag.  In  the 
eighteenth  century  some  thirty  pirates  were  hanged  at  Oyster 
Point  and  buried  at  high-water  mark;  the  locality  said  to  be 
at  the  junction  of  Water  with  Meeting  street  in  Charleston. 
The  beautiful  Theodora  Alston,  daughter  of  Aaron  Burr,  sail- 
ing from  Georgetown,  S.  C,  was  captured  by  them  and  com- 
pelled to  walk  the  plank,  finding  a  grave  in  the  broad  Atlantic. 
Deeds  of  violence  and  blood  have  been  common  in  all  ages;  dia- 
bolical misrule  will  never  end  until  He  comes  whose  right  it  is 
to  reign.     Just  off  the  wharves  of  Charleston  in  colonial  times 


ST.  JAMES    CHURCH,   GOOSE   CREEK,   S.  C. 

a  most  atrocious  massacre  of  a  dozen  Indians  was  perpetrated 
under  order  of  a  chief  magistrate.  The  captain  of  a  sloop  was 
ordered  to  take  them  to  Barbadoes  to  be  sold  into  slavery.  De- 
clining so  to  do,  he  asked  the  governor  where  he  should  send 
them.  The  governor  with  an  oath  declared,  "I  will  send  them" 
and  ordered  some  Indians  to  cleave  their  skulls  with  hatchets 
and  throw  them  overboard.  This  was  no  representative  of  the 
southern  slaveholder,  of  whom  Mrs.  Harriet  Beecher  Stowe 
makes  Le  Gree  the  type,  and  as  northern  sentiment  to  this  day 


EARLY  METHODISM  IX   THE  CAROLINAS.  11 

believes,  but  one  of  the  same  Adamic  race  that,  unless  divine 
grace  restrains,  will  make  them  all  as  devilish  as  was  this  royal 
governor. 

On  the  surrounding  islands  are  many  points  of  interest.  The 
glamour  of  romance  hangs  around  many  of  the  old  baronial  es- 
tates. On  one  of  them,  and  within  sound  of  St.  Michael's  sil- 
very chimes,  is  an  old  mansion  with  its  marble  and  mahogany 
adornments  still  intact,  having  its  covered  way  leading  to  the 
river  as  the  way  of  escape  from  the  Indians.  Tradition  has  it 
that  in  the  early  days  its  lordly  proprietor,  outraged  by  the 
attempt  of  his  groom  to  elope  with  his  daughter,  pursued  the 
couple,  and  overtaking  them,  without  judge  or  jury  hanged  the 
culprit  on  a  tree  adjacent. 

Not  far  away,  near  Otranto,  is  the  old  English  church  of  St. 
James,  Goose  Creek.  This  parish  was  established  by  an  act 
of  assembly,  November  30,  1706.  The  first  church  here  was 
built  in  1707;  the  present  structure  was  erected  in  1713.  Over 
the  doorway  was  in  stucco  a  pelican  feeding  her  young,  and  the 
royal  arms  over  the  pulpit  saved  the  church  from  destruction 
during  the  Revolution.  The  present  year,  1896,  a  memorial 
tablet  was  erected  and  unveiled  by  two  young  ladies,  direct  de- 
scendants of  the  Rev.  Francis  Le  Jau,  the  very  first  rector  of 
St.  James.  The  tablet  is  of  white  mai'bie,  and  bears  the  follow- 
ing inscription,  in  gold  letters: 

St.  James's  Parish,  Goose  Creek. 
Established  by  Act  of  Assembly 
November  30,  1706. 
Organized  April  14,  1707. 
First  Church  built  about  1707. 
Present  Church  built  about  1713. 
Church  consecrated  April  17,  1845. 
Rectors. 
Rev.  Francis  Le  Jau,  D.D.,  1707-1717. 
Rev.  Richard  Ludlam,  A.M.,  1723-1728. 
Rev.  Timothy  Millechamp,  A.M.,  1732-1748. 
Rev.  Robert  Stone,  A.M.,  1749-1751. 
Rev.  James  Harrison,  A.M.,  1752-1774. 
Rev.  Edward  Ellington,  A.M.,  1775-179:]. 
Rev.  Milward  Pogson,  1796-1806. 
Rev.  John  Thompson,  1806-1808. 

The  rectory  of  this  church  was  the  scene  of  the  exploit  of  mad 
Archie  Campbell,  who  with  pistol  presented  compelled  Rector 


12  EARLY  METHODISM  IN  THE  CAROLINAS. 

Ellington  to  marry  him  to  a  lady  he  abducted;  tradition  stat- 
ing that  the  couple  lived  happily  together  ever  after.  The  old 
road,  the  rectory,  the  oaks  overshadowing,  are  all  intact;  the 
actors  in  that  drama  long  since  dust.  Above  the  church  are 
the  Oaks,  a  fine  entrance  to  one  of  the  old  baronial  halls,  fig- 
uring so  largely  in  the  Revolutionary  story  by  W.  Gilmore 
Simms.  On  toward  the  west  is  Suinmerville,  and  near  by  once 
existed  Dorchester,  named  from  old  Dorchester,  Mass.  A  colony 
led  by  Dr.  Joseph  Lord  settled  it  in  1696.  A  rare  thing  in 
America  are  the  ruins  of  the  old  English  church,  the  shell  fort, 
Bethany  Church — the  lines  of  desolation  over  all.  Not  far  away 
is  Middleton  Place,  with  the  tomb  of  Arthur  Middleton,  one  of 
the  signers  of  the  Declaration  of  Independence;  Drayton  Hall, 
headquarters  of  Cornwallis  in  1780,  the  property  having  been 
in  the  hands  of  the  present  owners  since  1671;  together  with 
other  provincial  baronial  estates. 

These  are  some  of  the  surroundings  near  the  good  city  of 
Charleston,  S.  C.  Cyclone-swept  and  earthquake-shaken,  and 
under  a  baptism  of  fire  in  two  wars,  she  still  abides  as  the  queen 
city  of  our  balmy  southland.  As  it  was  here  in  South  Carolina 
that  Methodism  first  built  her  altars,  the  city  will  necessarily 
occupy  a  large  space  in  these  annals.  Looking  out  into  cloud- 
land  above  us,  so  typical  of  human  life,  we  may  say  with  Shakes- 
peare's Antony: 

Pometiaies  we  fee  a  cloud  that's  drasionish, 

A  vapor  sometimes  like  a  bear  or  lion, 

A  tower's  citadel,  a  pendant  rock — 

The  rock  dissembles,  and  makes  it  indistinct 

As  water  is  in  water. 

Such  always  are  the  mutations  in  this  changing  world.  The 
things  seen  are  temporal,  only  the  unseen  is  eternal. 


CHAPTEK  II. 

Asylums  in  the  Wilderness — Settlement  on  the  Ashley — Original  Counties 
— Emigration — John  Milton's  Lament — Huguenot-Acadian  Highland- 
ers— Flora  McDonald — Church  Building — The  Established  Religion — 
City  Manners — Country  Amusements — Long  Sermons — Clerical  Reproof. 

THE  whole  North  American  Continent,  then  an  unbroken 
wilderness,  offered  an  asylum  to  the  forlorn,  and  was  em- 
braced by  many  fleeing  from  religious  persecution.  The  Puri- 
tan, escaping  royal  and  hierarchical  tyranny,  found  in  New  En- 
gland, a  refuge;  the  Cavalier,  worn  out  by  Roundhead  ascend- 
ency, found  safety  in  Maryland  and  Virginia;  and  many  a  Hu- 
guenot found  an  asylum  in  Carolina. 

As  we  have  seen  the  first  English  settlement  failing  at  Port 
Royal  in  1670,  the  site  was  changed  to  the  banks  of  the  Ashley 
in  1671.  The  only  trace  of  it  now  is  a  small  hollow  running 
across  the  front,  once  a  wide  ditch  used  as  a  protection  from  the 
Indians.  In  1679  a  removal  was  made  to  Oyster  Point,  the  site 
of  the  present  city;  and  that  year  thirty  houses  were  built.  In 
1700  the  portions  of  the  province  occupied  were  within  the 
limits  of  the  Santee  and  Edisto  rivers.  Shortly  after  its  settle- 
ment, the  province  was  divided  into  four  counties:  Berkeley, 
Colleton,  Craven,  and  Carteret  or  Granville.  A  rapid  increase 
of  population  was  desired,  so  that  every  inducement  to  immigra- 
tion was  offered.  The  revocation  of  the  Edict  of  Nantes  in 
1685  influenced  this  largely. 

Soon  after  the  change  from  proprietary  to  royal  rule  in  1729, 
vigorous  measures  were  adopted,  bounties  offered,  lands  as- 
signed, and  other  inducements  to  allure  settlers.  Protestants 
of  all  nations  were  invited  to  come,  the  Huguenots  establishing 
themselves  on  the  Santee  River  and  country  adjacent;  and  there 
are  still  found  the  descendants — Prisleaus,  Guerrys,  Palmers, 
Hugers,  Porchers,  Mazycks,  and  others.  In  the  early  days, 
from  the  difficulty  of  obtaining  ministers  of  their  own  faith, 
they  became  incorporated  with  the  English  Church.  After 
awhile  parish  privileges  failed,  and  many  of  their  descendants 
are  numbered  with  the  Methodism  of  to-day,  among  them  the 
Bonneaus,  Douxsaints,  Bineaus,  Du  Prees,  Du  Tarts,  Lessenes, 
Postells,  Remberts,  and  others.    ' 

(13) 


14  EARLY  METHODISM  IN  THE  CAROLINAS. 

Many  of  the  poor  and  unfortunate  of  Great  Britain,  Ger- 
many, Switzerland,  and  Holland  accepted  these  offers  between 
1730  and  1750,  settling  in  Orangeburg,  Congaree,  and  Wateree. 
Williamsburg  was  the  rendezvous  of  the  Irish,  the  Swiss  set- 
tling on  Savannah  River  and  founding  old  Purisburg.  This  mi- 
gratory flight  of  nationalities  was  by  many  in  the  old  countries 
greatly  lamented.  John  Milton  represents  the  genius  of  Great 
Britain  as  a  mother  "in  mourning  weeds,  with  ashes  upon  her 
head,  and  tears  abundantly  flowing  from  her  eyes,  to  behold  so 
many  of  her  children  exposed  at  once  and  thrust  from  things 
of  dearest  necessity  because  their  conscience  could  not  assent 
to  things  which  the  bishops  thought  indifferent.  I  shall  be- 
lieve there  cannot  be  a  more  ill-boding  sign  to  a  nation  than 
when  the  inhabitants,  to  avoid  insufferable  grievances  at  hdme, 
are  enforced  by  heaps  to  forsake  their  native  country."  And 
yet  where  would  have  been  this  great  western  civilization 
without  it?  xlnd  where  and  what  would  Methodism  have  been 
to-day  had  Anglican  bishops  nourished  it?  Of  old,  God's  pur- 
pose toward  Pharaoh  was  declared,  and  his  power  seen,  in  the 
history  of  Israel.  The  roll  of  centuries  plainly  shows  that  he 
makes  the  wrath  of  man  to  praise  him  in  setting  up  the  na- 
tions.    One  declares: 

Oh,  many  a.  mighty  foeman  would  try  a  fall  with  Him — 

Persepolis  and  Babylon  and  Rome, 
Assyria  and  Sardis,  they  see  their  fame  grow  dim, 

As  He  tumbles  in  the  dust  every  dome. 

After  the  rebellion  in  1715  and  1745,  many  of  the  vanquished 
highlanders  sought  refuge  in  North  Carolina,  Flora  McDon- 
ald, the  rescuer  of  Prince  Charlie,  for  awhile  among  them. 

In  South  Carolina,  up  to  1750,  the  settlements  were  confined 
to  within  eighty  miles  of  the  coast;  but  on  the  extinction  of  the 
Indian  claims,  and  cession  of  the  territory  to  the  king,  the 
upper  country  began  to  be  settled.  Acadia  falling  into  the 
hands  of  the  English  led  to  the  removal  of  some  fifteen  hun- 
dred French  to  Charleston,  and  in  1764  a  large  number  of  poor 
Palatines  arrived  at  the  same  place.  Some  two  hundred  and 
twelve  settlers  came  from  France  under  their  pastor,  the  Rev. 
Mr  Gibert,  settling  at  Long  Cane,  in  Abbeville  county,  and 
calling  their  abodes  Bordeaux  and  New  Rochelle. 

The  white  population  in  the  Revolution  amounted  to  forty 


EARLY  METHODISM  IN   THE  CAROLINAS.  15 

thousand.  After  the  peace  in  1783,  many  from  Europe  and 
the  more  northern  parts  of  America  poured  into  the  state.  In 
1800  Pendleton  and  Greenville  counties  contained  thirty  thou- 
sand souls.  The  last  foreign  emigration  was  in  the  closing 
years  of  the  eighteenth  century,  the  occasion  the  insurrection  in 
San  Domingo. 

Returning  to  the  earlier  date,  1670,  it  is  very  certain  that  no 
houses  for  religions  worship  were  built  previous  to  1680;  and 
for  some  years  after,  divine  service  was  but  irregularly  held 
anywhere  outside  of  Charleston;  and  for  long  years  after,  as 
shall  be  seen  presently,  many  sections  were  destitute  of  the 
gospel  until  the  Methodist  itinerant  carried  it  wherever  souls 
breathed  in  all  this  broad  land. 

107*2  the  redistribution  of  lots  in  old  Charleston  shows  the 
names  of  several  pious  Huguenots,  and  in  1679  a  petition  from 
Rene  Petit  was  before  the  council  at  Whitehall  for  the  trans- 
portation of  French  Protestants  to  Charleston;  but  it  was  not 
until  the  opening  of  the  eighteenth  century  that  the  Society  for 
the  Propagation  of  the  Gospel  in  Foreign  Parts  did  much  in 
founding  parishes  and  building  churches. 

In  1672  a  lot  was  reserved  in  Oyster  Point  Town,  under 
Governor  Yeamans,  on  which  the  present  St.  Michael's  stands. 
The  first  minister  of  the  Church  of  England  was  the  Rev.  A. 
Williamson,  in  1680,  to  whom  was  executed  a  deed  of  gift 
of  four  acres  for  a  church  and  rectory.  The  first  church  was 
erected  in  1682.  Mrs.  Afra  dimming,  in  1694,  gave  some  sev- 
enteen acres  adjoining  the  town,  then  comparatively  of  small 
value,  but  now  constituting  the  magnificent  glebe  of  St.  Philip's 
and  St.  Michael's,  near  Gumming  and  Wentworth  streets  in 

Charleston. 

The  first  communion  of  any  Christian  Church  outside  of 
Charleston  was  at  Dorchester,  February  2, 1696,  in  the  midst  of 
an  unbroken  forest,  surrounded  by  beasts  of  prey  and  savage 
men,  twenty  miles  from  the  dwelling  of  any  whites,  under  an 
oak, 'now  fallen,  and  in  1859  fast  decaying.  This  was  a  colony 
from  old  Dorchester,  Mass.,  removing  some  fifty  years  after  to 
Georgia.  One  of  the  pastors,  Rev.  Mr.  Osgood,  being  highly 
esteemed  by  John  Andrew,  had  his  name  bestowed  upon  the 
infant  afterwards  Bishop  James  Osgood  Andrew.  The  lines  of 
confusion  now  rest  on  Dorchester,  the  sole  monuments  of  for- 


16  EARLY  METHODISM  IN  THE  CAROLINAS. 

mer  habitation  being  the  ruins  of  an  old  fort,  an  ancient  church 
tower,  and  the  graves  of  the  departed. 

In  the  Pine  Grove  Echo  of  June,  1892,  are  two  engravings, 
one  of  the  "  Old  White  Church/'  built  in  1G96,  and  the  ruined 
tower  of  the  more  pretentious  old  English  St.  George's 
Church,  built  in  1719. 

In  the  year  1700  five  religious  denominations  were  in  the 
province:  Episcopalian,  French  Huguenot,  Presbyterian,  Bap- 
tist, and  Quakers.  As  early  as  1670  the  want  of  religious  in- 
struction was  felt.  A  letter  from  Governor  Sayle  to  Lord  Ashley 
dated  Albemarle  Point,  June  25,  1670,  shows  this.  The  govern- 
or laments  the  lack  of  provisions,  but  insists  that  "  there  is  one 
thing  which  lies  very  heavy  upon  us,  the  want  of  a  godly  and 
orthodox  minister,  which  I  and  many  others  of  us  have  ever 
lived  under,  as  the  greatest  of  our  mercies."  He  suggests  the 
employment  of  a  Mr.  Sampson  Bond,  of  Oxford.  But  though 
the  lords  proprietors  offered  eight  hundred  acres  of  land  and  =£40 
per  annum  to  Mr.  Bond,  he  did  not  come,  the  northern  colonies 
securing  his  services;  the  more  to  be  regretted  as  the  governor, 
so  solicitous  for  religious  privileges,  died  March  4,  1671,  aged 
about  eighty  years. 

The  "fundamental  constitution,"  by  Locke,  provided  that 
the  Church  of  England  should  be  the  established  religion  of 
the  colony;  but  liberty  of  conscience  in  religion  being  se- 
cured, population  nocked  in,  and,  enjoying  a  common  asylum, 
the  various  sects  lived  in  harmony.  But  in  1698  the  Church- 
of-England  adherents  obtained  the  passage  of  an  act  settling 
a  maintenance  on  a  minister  of  that  Church.  Owing  to  his 
worthiness,  but  little  notice  was  taken  of  it  at  the  time;  but 
it  gave  a  legal  supremacy  to  the  establishment  unbroken  un- 
til the  Revolution.  Religious  supremacy  led  to  political,  and 
the  legislative  body  being  mostly  Church-of-England  men,  this 
soon  led  to  the  exclusion  of  dissenters  by  a  majority  of  one 
vote.  This  led  to  the  usual  animosity,  and  although  their  pe- 
tition to  the  English  Parliament  was  favorably  received,  but 
little  relief  was  obtained  for  nearly  seventy  years. 

Early  in  the  century  a  law  against  profanity  was  passed,  as 
if  only  in  the  interests  of  religion,  but  evidently  leveled  at  dis- 
senters. Landgrave  Smith  testified  of  these  legislators  "  as 
some  of  the  profanest  in  the  colony  themselves."     And  Mr. 


EARLY  METHODISM  IN   THE  CAROLINAS.  17 

Marshall,  rector  of  St.  Philip's,   affirmed  "that  many  of  the 
members  of  the  commons  house  passing  the  law  were  constant 
absentees  from  divine  worship,  and  eleven  of  them  were  never 
known  to  receive  the  Lord's  Supper  at  all."     Thus  the  Church, 
by  law.  together  with  the  aid  given  by  England's  Society  for  the 
Propagation  of  the  Gospel  in  Foreign  Parts,  possessed  immense 
advantages  over  all  others.     Parishes  were  formed,  and  govern- 
mental aid  was  given  in  the  erection  of  churches.     This,  with  the 
provision  made  for  society  to  rest  on  the  aristocratic  forms  of 
Britain,  gave  a  coloring  to  Highchurch  claims  not  yet  abated 
in  these  later  years.     But  by  the  advance  of  knowledge  the  his- 
toric episcopacy  languished,  and  has  been  long  since  outstripped 
in  the  race  for  dominion  by  the  once  despised  sectaries.     The 
other  colonies  to  the  south  of  Carolina — Georgia,  for  instance — 
were  saved  from  much  of  this  pretentiousness;  and  we  are  not 
surprised  at  their  republican  simplicity,  and  that  in  Georgia 
Methodism    ranks  all   other  religionists.     Yet  Dr.  Hewett,  in 
his  history  of  these  times,  speaks  of  the  success  of  the  Church, 
their  mild  government,  with  their  able,  virtuous,  and  prudent 
teachers,  abating  men's  prejudices  against  the  hierarchy  and 
giving  them  superiority  over  all  sectaries.     The  Presbyterians, 
however,  were  a  considerable  party  in  the  province,  and  kept 
up  their  form  of  worship  in  it,  erecting  churches  at  Charleston, 
Willtown,  the  Islands,  Jacksonboro,  Indian  Town,  Port  Roy- 
al, and  Williamsburg.     Their  ministers,  mostly  from  Europe, 
were  educated,  orderly,  and  zealous.     The  Independents  were 
formed  into  a  church  in  Charleston  in  1682;  the  Baptists,  in 
1685;  the  French  Protestants,  in  1700;  the  German  Protestants 
about  1750;  the  Methodists,  in  1785;  the  Eoman  Catholics,  in 
1791.     From  the  first  decade  in  the  seventeenth  century  a  let- 
ter dated  Charleston,  June  1,  1710,  gives  the  following  compara- 
tive statement: 

All  the  whites    )  12  ) 

Indian  subjects  I  to  the  whole  as  66  I  in  100. 
Negro  slaves       }  22  \ 

The  proportion  which  the  several  parties  in  religion  bore  to  the 
whole  and  to  each  other  was  as  follows: 

Presbyterians  ~)  4J 


Episcopalians  ^l 

Anabaptists       r  to  the  whole  as  1^    [  h 

Quakers 


18  EARLY  METHODISM  IN  THE  CABOLINAS. 

The  increase  in  population  from  the  first  settlement  in  1670 
to  1800  is  as  follows:  1670,  total  150;  1701,  7,000;  1724,  14,000 
whites,  18,000  colored,  total  32,000.  Forty  years  after,  in  1764, 
38,000  whites,  85,000  colored,  total  123,000.  In  1800,  by  United 
States  census,  196,255  whites,  3,185  free  blacks,  146,151  slaves, 
total  345,591.  A  glance  at  the  manners  and  customs  of  the 
earlier  settlers  shows  how  great  changes  a  century  makes.  Now 
roads  and  bridges  and  ferries  abound  where  then  only  the  In- 
dian trail  existed;  and  now  when  railroads  speed  the  traveler, 
he  must  then  use  his  own  powers  of  locomotion  or  be  aided  by 
the  rude  canoe.  Beasts  of  burden  were  few,  and  goods  and 
chattels  had  to  be  conveyed  as  best  they  might.  The  swamps 
and  branches  and  the  blazes  on  the  trees  were  the  only  guide  to 
the  traveler.  Dirt  houses  were  not  uncommon,  and  excavations 
in  the  hillside  often  gave  shelter  until  a  rude  cabin  could  be 
built. 

Outside  Charleston  in  the  early  days  the  dwellings  were  all 
primitive,  and  even  in  the  city  itself  there  was  nothing  palatial 
until  long  years  after.  Between  1730  and  1740  the  town  con- 
sisted of  from  five  to  six  hundred  houses  mostly  of  wood,  some 
covered  with  clapboards.  An  earlier  date,  1704,  shows  by  Ed- 
ward Crip's  map  that  but  little  of  the  present  peninsula  was 
built  upon,  the  western  and  northern  boundaries  being  the 
present  Meeting  and  Queen  streets.  Governor  Archibald  is 
profuse  in  praise  of  the  noble  forest  growth  of  the  early  day, 
extending  out  of  the  city — "  that  no  princes  in  Europe,  by  all 
their  art,  can  make  so  pleasant  a  sight." 

As  to  the  manners  and  customs  then,  Landgrave  Smith's  ac- 
count states  that  the  young  girls  received  their  beaux  at  three 
o'clock  p.m.,  having  dined  at  12  m.,  expecting  them  to  withdraw 
about  6  p.m.  Their  fathers,  obeying  the  curfew's  toll  in  old 
England,  retired  at  seven  in  the  winter,  and  seldom  beyond  eight 
in  summer.  An  old  history  of  the  Legare  family  states:  "  The 
white  inhabitants  lived  frugally,  as  luxury  had  not  yet  crept  in 
among  them;  and  except  a  little  rum  and  sugar,  tea  and  coffee, 
were  content  with  what  their  plantations  afforded.  It  was  cus- 
tomary for  families  to  dine  at  12  M.  and  take  tea  at  sunset,  after 
which  the  old  folks  sat  around  their  street  doors,  or,  like  good 
old-fashioned  neighbors,  exchanged  kind  greetings  with  each 
other  from  house  to  house,  while  the  young  people  assembled  in 


EARLY  METHODISM  IN  THE  CAROLINAS.  19 

groups  to  walk  or  play  about  the  streets.  On  moonlight  even- 
ings the  grown  girls  and  young  men  amused  themselves  in 
playing  trays  ace,  blindman's  buff,  etc.  Early  hours  were  much 
regarded,  it  being  considered  a  great  breach  of  family  discipline 
for  a  child  to  stay  out  after  nine  at  night." 

About  1760  James  Duncan,  the  son  of  the  first  settler  in  New- 
berry, gives  the  following  description  of  the  maimers  and  cus- 
toms in  the  upper  country:  "The  amusements  with  the  first 
settlers  were  running  foot  races,  jumping,  fiddling,  dancing, 
shooting,  blindman's  buff,  snaffle  the  brogue,  selling  of  pawns, 
rimming  the  thimble,  crib  and  taylor,  grinding  the  bottle, 
black  bear,  dropping  the  glove,  swimming  and  diving,  and  the 
like.  The  dress  consisted  of  hunting  shirts,  leggings,  mocca- 
sins with  buckles  and  beads  upon  them.  The  men  clubbed 
their  hair,  and  tied  it  up  in  a  little  deer-skin  or  silk  bag,  or 
cued  and  tied  it  with  a  ribbon,  sometimes  shaving  off  their  hair 
and  wearing  white  linen  caps  with  ruffles  on  them.  The  dress 
of  the  women:  long-eared  caps,  Virginia  bonnets,  short  and  long 
gowns,  stays,  stomachers,  quilted  petticoats,  and  high,  wooden- 
heeled  shoes." 

Of  the  matter  and  manner  of  religious  service  of  those  early 
days  only  here  and  there  are  glimpses  of  it.  Of  one  thing  are 
we  assured,  namely,  the  length  of  the  service — or  more  proper- 
ly, the  sermon;  the  canonical  twenty  minutes  of  some  contrast- 
ing vividly  with  the  four  to  six  hours  of  the  others.  The  old 
Puritan  seemed  to  consider  that  the  more  gloomy  the  religion 
the  better  the  type,  on  the  principle,  possibly,  that  bitter  medi- 
cine is  the  most  curative;  and  if  Sunday  could  only  be  made  a 
sorry  day,  it  was  all  the  more  acceptable  to  a  sternly  juridical 
deity,  and  he  that  could  not  swallow  the  "horrible  decree,"  and 
endure  the  nineteenth! yy  or  the  ninety-ninth  head  of  a  discourse, 
only  gave  signs  of  his  graeelessness.  True,  once  Paul  preach- 
ing long,  "until  midnight,"  Eutychus  fell  down  dead;  but  to 
one  advocating  long  preaching  it  might  be  said  that  all  the 
difference  lay  in  St.  Paul  being  the  preacher.  A  "new  light" 
of  the  present  time  in  our  own  bounds  insists  that  from  six  to 
seven  hours  is  a  moderate  length  for  a  sermon. 

Sir  John  Dalrymple,  in  his  history  of  the  Darien  settlement, 
says:  "The  preachers  exhausted  the  spirit  of  the  people  by  re- 
quiring their  attendance  at  sermons  four  or  five  hours  long,  re- 


20  EARLY  METHODISM  IN  THE  CAROLINAS. 

lieving  each  other  by  preaching  alternately,  but  allowing  no 
relief  to  their  hearers.  One  of  the  days  for  religious  service 
was  Wednesday,  and  was  divided  into  thanksgiving,  humilia- 
tion, supplication,  in  which  three  ministers  followed  each  other. 
As  the  service  of  the  Church  of  Scotland  consisted  of  a  lecture 
with  a  comment,  a  sermon,  two  prayers,  three  psalms,  and  a 
blessing,  the  service  could  not  take  up  less  than  twelve  hours, 
during  which  time  the  colony  was  kept  close  together  in  the 
guard  room,  used  as  a  church.  This  in  a  tropical  climate  and 
at  a  sickly  season.  They  dampened  the  courage  of  the  people 
by  continually  presenting  hell  to  them  as  the  termination  of  life 
to  most  men.  The  doctrine  of  predestination  carried  to  extremes 
stopped  all  exertion  by  showing  that  consequences  depended 
not  upon  exertion  at  all,  but  upon  election." 

An  old  history  in  the  Legare  family  tells  of  an  incident  between 
Solomon  Legare  and  Mr.  Stobo,  the  minister.  "  Mr.  Legare 
was  strict  in  the  observance  of  regular  hours,  and  to  his  great 
annoyance  the  Rev.  Mr.  Stobo  preached  sermons  of  such  un- 
usual length  that  they  often  interfered  with  the  dinner  hour. 
Once  Mr.  Legare  got  up  with  his  family  in  the  midst  of  the 
discourse,  about  to  leave  the  church,  whereat  the  preacher 
called  out,  'Aye,  aye,  a  little  pitcher  is  soon  filled' ;  upon  which 
irreverent  address,  the  Huguenot's  French  blood  becoming  ex- 
cited, he  retorted,  'And  you  are  an  old  fool!'  He  went  home, 
ate  his  dinner,  and  returning,  listened  to  the  rest  of  the  dis- 
course as  if  nothing  had  occurred." 

A  very  great  and  certainly  agreeable  change  has  come  over 
Christendom  in  these  later  times,  and  the  representation  of  the 
divine  Father  as  only  sternly  juridical,  and  from  eternity  de- 
creeing eternal  death  to  the  race,  is  more  happily  and  scriptu- 
rally  set  forth  as  the  embodiment  of  love  without  the  slightest 
abatement  of  the  necessity  for  righteousness;  and  with  this 
Methodism  has  had  much  to  do. 


CHAPTER  III. 

Contemporary  Events-Church  and  State-Persecution  of  Sectaries-Pat- 
rick Henry's  Speech-Clerical  Immoralities-State  of  the  Country-Need 
of  a  Revival-John  Newton's  Oratory-Character  and  Work  of  Methodism 
-Historian  Ramsey's  Testimony-Its  Origin  and  Spirit-Visits  of  ^  esley 
-His  Conversion  and  Mission-Wesley  in  Savannah-Marriage  in  En- 
gland. 

AT  the  time  of  the  settlement  of  Carolina,  Charles  II.— his 
"Sacred  Majesty,"  as  flatterers  called  him,  but  really  the 
Sardanapalus  of  the  age-with  others  like  him,  was  reveling  at 
Whitehall;  but  soon  all  was  to  be  in  the  dust.  The  great  Louis 
XIV.  was  to  sign  the  edict  making  France  all  of  one  faith,  but 
scattering  the  noblest  of  the  nation.  The  second  James,  the 
Romish  bigot,  was  to  be  driven  out  of  the  kingdom,  and  Wil- 
liam of  Orange  to  rule;  Anne,  the  nurturing  mother  of  the  Eng- 
lish Church,  was  to  succeed  him,  and  to  deny  to  Swift  the 
American  bishopric.  Swift,  Harley,  and  Bolingbroke  were  to 
play  their  parts  in  Parliament;  and  Marlborough,  after  splen- 
did victories,  was  to  become  "  a  driveler  and  show/'  Addison 
and  Steele  were  soon  to  delight  the  world  with  their  essays; 
and  soon  the  humble  rectory  at  Epworth  was  to  have  in  train- 
ing under  an  incomparable  mother,  spirits  who,  though  light- 
ly esteemed  on  earth,  should  shine  as  stars  in  heaven.  The 
Holy  Club  at  Oxford,  jeered  at  by  the  age,  was  destined  to 

shake  the  globe. 

The  rebound  from  the  strictness  of  puntanism  to  the  laxity  ot 
the  Restoration  was  immense.  The  secret  wickedness  of  the 
one,  if  existent,  seemed  preferable  to  the  open  profligacy  of  the 
other.  The  benefit  of  the  union  of  Church  and  State  is  small 
to  the  government,  and  will  always  be  resisted  by  many  of  the 
governed.  As  shown  by  the  historian  Macaulay,  "the  training 
of  the  High  Church  under  Laud  ended  in  the  reign  of  the  Puri- 
tans, and  the  training  under  the  Puritans  in  the  reign  of  the  har- 
lots." The  evil  was  seen  and  felt  even  in  America,  when  in  Vir- 
ginia sectaries  were  whipped,  imprisoned,  driven  from  the  colony 
under  the  Established  Church— everything  but  burned;  then 
the  stipends  of  the  clergy,  by  law  enforced,  sixteen  thousand 


22  EARLY  METHODISM  IN   THE  CABOLINAS. 

pounds  of  tobacco,  required  the  labor  of  twelve  slaves  to  pro- 
duce it. 

Patrick  Heury's  defense  of  Walter,  Craig,  and  Childs,  secta- 
ries at  Fredricksburg,  Va.,  was  an  overwhelming  appeal  in  be- 
half of  religious  freedom.  He  rose  sublimely  in  the  greatness  of 
his  theme.  "These  men,"  said  he,  "are  charged  with — with — 
what?"  Then  in  low,  measured  tones  he  continued:  "Preach- 
ing the  gospel  of  the  Son  of  God."  He  paused,  and  waved  the 
indictment  around  his  head:  the  silence  was  painful.  Then, 
lifting  his  hands  and  eyes  to  heaven,  he  exclaimed,  "Great 
God!"  The  audience  responded  by  a  burst  of  feeling.  The 
great  orator  went  on  with  irresistible  eloquence,  ever  and  anon 
waving  the  indictment  round  his  head,  and  piercing  the  con- 
science of  the  court  with  dagger-like  questions,  till  at  length  he 
exclaimed  in  tones  of  thunder,  his  eagle  eye  fixed  upon  the 
court,  "What  laws  have  they  violated?"  The  excitement  had 
reached  the  flood.  The  king's  attorney  shook  with  agitation; 
the  court  was  deeply  moved;  the  presiding  justice  exclaimed, 
"Sheriff,  discharge  those  men!" 

It  is  always  bad  when  the  fleece  is  regarded  more  than  the  flock 
— too  common  among  all  Church  establishments.  The  clergy 
of  the  times  rarely  sought  to  reach  the  hearts  of  their  hear- 
ers. Hogarth's  "  Sleeping  Congregation,"  published  in  1736, 
represents  the  bewigged  preacher  droning  through  his  tedious 
hour,  with  no  attempt  to  touch  the  vicious  or  to  rouse  the  pro- 
fane. Knight  affirms-  "From  the  Kevolution  to  the  Rebellion 
in  1745,  the  orthodox  clergyman  had  a  decided  tendeucy  to 
Jacobitism.  After  that  period  he  gradually  became  less  ear- 
nest in  politics,  and  resolutely  applied  himself  to  uphold  gov- 
ernments and  oppose  innovation.  He  had  his  own  peculiar 
business  in  life  to  perform,  which  was  chiefly  to  make  him- 
self as  comfortable  as  possible.  The  indecorum,  if  not  the 
profligacy,  of  a  large  number  of  the  English  clergy,  for  a 
period  of  half  a  century,  is  exhibited  by  too  many  contem- 
porary witnesses."  In  England,  the  doors  of  the  Established 
Church  being  closed  against  the  few  adhering  to  Wesley,  the 
sole  alternative  was  to  preach  out  of  the  church;  and  in  church- 
yards, on  commons,  in  fields  and  parks,  in  market  places  and 
private  houses,  they  smote  the  very  foundation  of  irreligion  and 
vice  in  the  land.     Such  preaching,  from  the  day  of  Pentecost 


1.  JAMES  .JENKINS.  2.   WILLIAM  CAPERS.  3.   N.  TALLEY. 

■J.  C.  LETTS.  :,.   HENRY  BASS. 


EABLY  METHODISM  IN   THE  CAROLINAS.  25 

until  now,  has  never  been  in  vain.  Few  of  the  regular  clergy 
encouraged  or  assisted  them,  yet,  impatronized  by  power  and 
often  unprotected  in  their  civil  rights  by  the  magistrates,  the 
society  spread.  Assistance  in  preaching  was  proffered  by  one 
and  another  who,  truly  converted,  felt  moved  to  this  work  by 
the  Holy  Ghost  and  a  love  for  perishing  souls.  This  was  cau- 
tiously accepted.  Mr.  Wesley's  testimony  concerning  these  is 
delivered  in  the  following  terms:  "It  has  been  loudly  affirmed 
that  most  of  these  persons  now  in  connection  with  me,  who  be- 
lieve it  their  duty  to  call  sinners  to  repentance,  having  been 
taken  immediately  from  jow  trades — tailors,  shoemakers,  and 
the  like — are  a  set  of  poor,  stupid,  illiterate  men  that  scarce 
know  their  right  hand  from  their  left;  yet  I  cannot  but  say 
that  I  would  sooner  cut  off  my  right  hand  than  suffer  one  of 
them  to  speak  a  word  in  any  of  our  chapels,  if  I  had  not  rea- 
sonable proof  that  he  had  more  knowledge  in  the  Holy  Scrip- 
tures, more  knowledge  of  himself,  more  knowledge  of  God,  and 
of  the  things  of  God,  than  nine  in  ten  of  the  clergymen  I  have 
conversed  with  either  in  the  universities  or  elsewhere." 

In  America  an  early  statute  of  the  neighboring  colony  of 
Virginia  reads:  "Ministers  shall  not  give  themselves  to  riot, 
spending  their  time  idelie  by  day  or  by  night,  playing  at 
dice,  cards,  and  other  unlawful  games,  but  at  all  times  conven- 
ient, they  shall  hear  or  read  somewhat  of  the  Scriptures,  or 
shall  occupy  themselves  with  some  other  honest  studies  or  ex- 
ercise, always  doing  the  things  that  shall  appertayne  to  hon- 
estee,  and  endeavor  to  profit  the  Church  of  God,  having  always 
in  mynd  that  they  ought  to  excell  all  others  in  purity  of  life, 
and  should  be  examples  to  the  people  to  live  well  and  Chris- 
tianlie."     Which  nobody  can  deny. 

The  stream,  however,  cannot  rise  higher  than  the  fountain, 
and  "  like  priest  like  people."  Intemperance  prevailed  fearful- 
ly ;  even  burials  of  the  dead  contaminated  the  living,  not  suffi- 
ciently sober  to  inter  the  dead,  and  ministers  were  often  disci- 
plined for  drunkenness.  About  1730  began  that  series  of  events 
which  led  to  the  "great  awakening."  The  time  had  fully 
come  for  a  genuine  revival  of  religion,  which  began  under  Wes- 
ley and  Whitefield  in  Europe,  and  by  the  Blairs  and  Tennents 
in  America,  and  in  the  closing  years  of  the  eighteenth  century, 
by  the  influence  of  Methodism,  was  spread  over  this  continent, 


26  EARLY  METHODISM  IN  THE  CAROLINAS. 

and  is  still  spreading  over  the  world.  One  little  fact  few  know, 
that  the  forests  once  existing  where  the  city  of  Charleston  now 
stands  was  the  oratory  of  John  Newton — Cowper's  Newton — the 
Olney  hymnist,  then  an  officer  on  a  slave  ship  lying  in  Charleston 
harbor.  In  a  letter  dated  in  1740  he  speaks  of  "pouring  out 
strong  cries  and  tears  amid  that  shrubbery."  Returning  to 
England,  it  will  be  remembered,  he  became  famous  as  a 
preacher  of  righteousness.  Well,  what  is  remarkable?  Only 
this:  the  Spirit,  moving  then  over  Europe  and  America,  found 
this  poor  sinner  on  a  slave  ship,  as  he  did  Candace's  minister 
in  the  desert,  and  sent  him  with  poor,  demented  Cowper  to  sing- 
God's  praise  and  power  everywhere  and  in  all  generations.  The 
Spirit's  work!  Better  that  than  all  the  mummeries  of  Rome,  the 
glitter  of  the  historic  episcopacy,  or  the  soothings  of  the  decrees; 
and  wherever  found,  either  amid  the  reputed  fanaticism  of  Meth- 
odism or  the  rodomontade  of  the  Salvation  Army,  if  it  turns 
men  to  God,  it  is  by  nothing  less  than  the  Holy  Ghost. 

Coming  near  to  its  advent  in  Carolina,  a  glance  at  the  then 
condition  of  the  country  is  proper.  The  Revolution  had 
wrought  great  changes  in  the  country,  and  the  long  war  had 
doubtless  interfered  seriously  even  with  the  form  of  godliness 
then  prevalent.  When  the  Revolution  began,  all  the  parish 
churches  were  closed,  and  most  of  the  clergy,  originally  from 
Britain,  tied  the  state.  The  churches  were  used  as  storehouses, 
even  stables,  and  some  of  them  burned  by  the  British.  At  the 
peace,  religion  had  sadly  declined;  the  churches  were  again 
opened,  but,  because  of  the  lax  morality  of  some  of  the  clergy, 
closed  again.  An  idea  of  the  religious  destitution,  even  in  the 
lower  parishes,  may  be  formed  from  Mr.  Du  Bose's  statement, 
in  his  "  Reminiscences  of  St.  Stephen's,"  that  after  his  bap- 
tism in  1786,  by  a  minister  accidentally  present  and  living  fifty 
miles  away,  he  never  saw  another  until  twelve  years  after;  as  also 
the  fact  of  his  surprise  at  seeing  a  Presbyterian  minister  on  his 
travel  of  forty  miles  to  a  communion,  not  wondering  at  his  zeal 
or  fidelity,  but  "because  I  thought  he  must  be  a  fool." 

With  many  of  the  parish  churches  closed,  and  only  here  and 
there  throughout  the  state  a  Presbyterian  or  Baptist  congre- 
gation, and  the  usual  declension  following  a  long  and  wasteful 
war,  the  time  and  place  were  favorable  for  the  introduction  of 
Methodism.     Methodism  itself  met  with  no  favor,  even  from  its 


EARLY  METHODISM  IN  THE  CABOLINAS.  27 

coreligionists,  but  under  God  had  to  win  its  triumphs  by  stal- 
wart use  of  bow  and  spear.  Like  Joseph,  "the  archers  shot  at 
him  and  grieved  him;  but  the  arms  of  his  hands  were  made 
strong  by  the  hands  of  the  mighty  God  of  Jacob."  It  sent  out 
no  pioneers  seeking  goodly  places,  ran  no  lines  of  circumvalla- 
tion  around  rich  spots,  built  no  fortresses  on  rich,  alluvial 
sites,  but  felt  called  anywhere  and  everywhere,  and  went  where 
any  soul  breathed.  It  hung  not  around  commercial  centers, 
waiting  for  mammon  worship  to  compromise  with  the  God  of 
heaven,  but  in  the  city  full  and  wilderness  raised  the  cry, 
''Eepent,  for  the  kingdom  of  God  is  at  hand."  The  old  cry 
of  their  "turning  the  world  upside  down"  never  moved  them. 
Ill  names  they  heeded  not,  mountain  barriers  towered  in  vain, 
and  flowing  rivers  stopped  not  their  travel.  Bishops  and 
preachers  "wrestled  with  the  floods"  of  swamps  and  rivers,  but 
neither  the  floods  of  waters  nor  the  "floods  of  ungodly  men" 
made  them  afraid.  They  slept  by  campfires,  with  saddles  for 
pillows  and  the  heavens  for  covering;  explored  forests,  trav- 
ersed sand  hills,  dined  on  the  most  homely  fare  at  the  foot  of 
forest  pines,  and  preached  Jesus  and  the  resurrection  every- 
where. And,  thank  God,  bishops  and  other  clergy — not  in  lawn 
and  crape,  it  is  true,  the  virtue  not  in  vestments,  but  in  the 
Holy  Ghost — do  it  still. 

True,  at  first  some  of  the  old  Church  forms  affected  them. 
Even  Asbury  for  awhile  essayed  a  surplice,  gown,  and  bands; 
but  all  this  frippery  soon  fell  off — crape  and  lawn,  poor  symbols 
of  saintship  anyhow,  were  rather  in  the  way  in  the  holes  and 
corners,  dens  and  caves  of  the  earth  they  sought  out.  But 
when  was  Satan  ever  quiet  when  God's  work  was  being  done? 
Slanderous  tongues  were  busy.  Reports  crossed  the  Atlantic 
concerning  "  Caesarism,  bishops  strutting,  soaring,"  etc.  Poor, 
dear  Mr.  Wesley,  dazed  by  the  glare  and  splendor  of  mitered 
priests,  palaces,  and  mighty  revenues  of  Home  and  the  English 
Church,  had  his  wrath  greatly  excited,  and  he  exclaimed:  "Men 
may  call  me  a  knave,  a  fool,  or  a  rascal,  but  never,  with  my  con- 
sent, a  bishop!  "  Asbury  replied  that  "he  did  soar,  but  it  was  over 
the  tops  of  mountains";  and  we  know  that  his  episcopal  pal- 
ace was  often  some  hut  through  which  the  stars  shone,  his  gar- 
dens and  pleasant  walks  the  grand  old  forests,  his  couch  of 
ease  often  the  roots  of  the  oak  and  pine,  and  a  bit  of  fat  bacon 


28  EARLY  METHODISM  IX  THE  CAROLINAS. 

and  coarse  bread  his  dainty  fare;  his  annual  revenue,  six  tJiOH- 
sand  cents.     As  will  be  seen  in  these  annals,  many  dear  breth- 
ren of  the  old   South   Carolina   Conference  have  often  been 
along  that  same  route,  happy  in  the  love  of  God.     They  did 
soar,  but  it  was  in  thought  to  heaven,  the  palace  of  the  King. 
Asbury  says  himself  in  his  journal:  "Two  bishops  in  a  thirty- 
dollar  chaise,  a  few  dollars  between  them  in  partnership.     What 
bishops!"     But  he  adds:  "Prospects  of  doing  good  are  glori- 
ous."   Ha!  any  knowing  the  joy  of  that  experience  know  it  to  be 
more  moving  than  the  gold  of  Ophir.     And  although  we  may 
seem  a  little  in  advance  of  our  story;  there  may  as  well  be  put 
on  record  here  the  testimony  of  Dr.  Ramsey,  the  historian  of 
South  Carolina,  to  the  efficiency  of  their  work.    He  says:  "  That 
great  good  has  resulted  from  the  labors  of  the  Methodists,  is 
evident  to  all  who  are  acquainted  with  the  state  of  the  country 
before  and  since  they  commenced  their  evangelism  in  Carolina. 
Drunkards  have  become  sober  and  orderly;    bruisers,  bullies, 
and  blackguards  meek,  inoffensive,  and  peaceable;  and  profane 
swearers   decent   in    their    conversation."     Proof   enough   that 
their  work  was  from  God,  and  he  might  have  added  Christ's  own 
seal  to  its  divinity — "  The  poor  have  the  gospel  preached  unto  them." 
Great  was  the  transformation  through  the  gospel  of  the  Son 
of  God,  not  only  in  England,  but  in  America  and  throughout 
the  world.     To  know  its  origin,  we  must  look  to  the  old  Ep- 
wortli  rectory  in  England.     It  stands  intact  to-day,  ghost  room 
and  all,  as  when  the  Wesleys  inhabited  it;  the  very  study  where 
Samuel  "Wesley  was  busy  with  his  commentary  on  the  book  of 
Job  is  existent.     Could  the  old  walls  speak,  what  might  they 
not  tell  of  pious  ejaculations,  and  of  the  patience  learned  from 
his  prototype?     But  this  writing  did  little  for  him.     His  ode 
to  Queen  Mary  obtained  the  Epworth  living.     Doubtless  the 
good  man  thought  his  writings  immortal,  with  no  thought  what- 
ever of  John  and  Charles  save  as  they  annoyed  his  studies,  yet 
their  writings    belt   the  globe,   influencing   millions.     Within 
those   old   walls   matters    usually  considered    trivial  were  oc- 
curring under  an  incomparable  mother:    children  were  being 
reared  and  taught  letters  and  the  fear  of  God.     Christ  Church, 
Oxford,  came  next,  with  its  methodical  Fellow  and  his  associ- 
ates, and  their  rigid  Christian  living,  so  little  enlightened  then 
by  that  "joy  of  the  Lord,"  the  believer's  strength. 


EARLY  METHODISM  IN   THE  CAROLINAS.  29 

The  year  1736  found  the  young  rector  in  Savannah,  sad, 
gloomy,  and  peculiar;  bound  in  the  fetters  of  ecclesiasticism, 
holding  so  rigidly  to  ritual  and  rubric  that  nothing  less  than 
God's  love  should  unloose,  and  learning  that  he  who  had  dared 
the  seas  to  convert  others  was  not  cou verted  himself.  Here, 
when  a  little  over  thirty — young,  handsome,  accomplished,  with 
the  best  worldly  prospects — occurred  the  Hopkey  episode.  No 
scandal  accrued,  and  only  the  usual  nine-days'  gossip.  Owing 
to  the  influence  of  others,  the  marriage  was  not  consummated. 
The  Grace  Murray  affair  in  England  came  near  proving  a 
tragedy.  Wesley  was  wounded  in  the  house  of  his  friends,  and 
they  must  have  grieved  for  their  fault.  The  final  unhappy 
marriage  was  doubtless  disciplinary.  So  if  Providence  shapes 
our  ends,  why  quarrel  with  the  mode?  But  why  dwell  on  these 
oft-repeated  incidents?  We  note  rather  the  visits  of  the  Wes- 
leys  to  Charleston  as  more  germane  to  matters  in  hand. 

•John  and  Charles  Wesley  visited  Charleston  for  the  first 
time  July  31,  1736.  Charles  was  on  his  way  to  England.  Both 
were  attendants  on  divine  service  in  old  St.  Philip's  Church. 
John  was  invited  to  preach,  but  declined.  The  church  was  an 
imposing  structure,  founded  in  1711,  and  divine  service  held  in 
it  in  1723.  It  was  in  the  form  of  a  cross,  the  dim  religious  light 
of  the  interior  aiding  devotion.  Within  were  many  monu- 
ments to  departed  worth.  Often  has  the  writer  looked  rever- 
ently on  the  tall  pulpit  from  which  Wesley  preached.  He 
witnessed  its  destruction  by  fire  in  1838.  A  splendid  counter- 
part, at  least  in  exterior,  stands  upon  its  site,  lacking,  of  course, 
the  wealth  of  marble  and  glorious  memories  of  the  original 
structure.  John's  second  visit  was  in  April,  1737,  and  on  the 
17th  he  preached  from  the  text,  "  Whatsoever  is  born  of  God 
overcometh  the  world";  apparently  the  spiritual  victory  as  little 
understood  as  Christ's  teaching  to  Nicodemus.  There  were 
about  three  hundred  hearers  present,  and  but  fifty  at  the  com- 
munion. Several  negroes  were  present,  with  one  of  whom  Mr. 
Wesley  conversed.  Her  replies  to  his  questions  showed  how 
little  she  knew  of  the  Christian  religion,  leading  to  his  remark: 
"O  God,  where  are  thy  tender  mercies?  Are  they  not  over 
all  thy  works?  When  shall  the  Sun  of  righteousness  arise  on 
these  outcasts  of  men  with  healing  in  his  wings?"  It  was 
coming,  and  he  was  to  be  one  of  the  agents  in  the  mighty  work; 


30  EARLY  METHODISM  IS   THE  CA.ROLINAS. 

and  though  fifty  years  were  to  pass  up  to  1787,  yet  at  last 
should  Methodism  come  aud  remain.  The  third  and  last  visit 
to  Charleston  was  in  December,  1737,  when,  after  long  and 
wearisome  travel,  mostly  on  foot,  he  took  shipping,  and  after  a 
stormy  passage  arrived  at  Deal,  February,  1738 — never  setting 
foot  again  on  the  American  Continent. 

Wesley  himself  was  yet  in  the  shadow,  and  long  and  bitter 
was  to  be  the  struggle  ere  he  saw  the  light.  "The  Holy  Club" 
was  formed  at  Oxford  in  1729,  for  the  sanctification  of  its  mem- 
bers. Purification  was  sought  by  prayers,  watchings,  fastings, 
alms,  aud  labors  among  the  poor.  The  ascetic  struggle  was  in- 
effectual. Ten  years  after,  in  sight  of  Land's  End,  he  writes  in 
his  journal:  "I  went  to  America  to  convert  Indians,  but  oh, 
who  shall  convert  me?  Who  is  he  that  will  deliver  me  from 
this  evil  heart  of  unbelief?"  Shortly  after,  he  writes:  "This, 
then,  have  I  learned  in  the  ends  of  the  earth,  that  I  am  'fallen 
short  of  the  glory  of  God.'  I  have  no  hope  but  that,  if  I  seek, 
I  shall  find  Christ.  If  it  be  said  that  I  have  faith,  for  many 
things  have  I  heard  from  many  such  miserable  comforters,  I 
answer,  so  have  the  devils  a  sort  of  faith,  but  still  they  are 
strangers  to  the  covenant  of  promise.  The  faith  I  want  is  a 
sure  trust  and  confidence  in  God,  that  through  the  merits  of 
Christ  my  sins  are  forgiven,  and  I  reconciled  to  the  favor  of 
God."     He  was  not  far  from  the  kingdom. 

In  many  after  conversations  with  Peter  Bohler,  the  Mora- 
vian, who  explained  the  way  of  the  Lord  more  perfectly,  he  was 
led  to  the  hour  of  the  uprising  of  the  Sun  of  righteousness 
on  his  soul  as  never  before.  "  I  felt,"  he  writes,  "  my  heart 
strangely  warmed;  I  felt  I  did  trust  in  Christ  alone  for  salva- 
tion, and  an  assurance  was  given  me  that  he  had  taken  away  my 
sins,  even  mine,  and  saved  me  from  the  law  of  sin  and  death." 
This  personal  experience  and  life  from  the  dead  is  essen- 
tially Methodism.  In  answer  to  the  question,  "  What  was  the 
rise  of  Methodism?"  in  his  Conference  of  1765,  he  answered: 
"In  1729  my  brother  and  I  read  the  Bible;  saw  inward  and 
outward  holiness  therein;  followed  after  it,  and  incited  others 
so  to  do.  In  1737  we  saw  this  holiness  comes  by  faith.  In 
1738  we  saw  we  must  he  justified  before  we  are  sanctified.  But 
still  holiness  was  our  point;  inward  and  outward  holiness. 
God  then  thrust  us  out  to  raise  a  hohj  people.' 


CHAPTER  IV. 

Whitefield  —  Commissary  Garden  —  Pilmoor  —  Waccamaw  Beach  —  Hard 
Travel — Charleston — Purisburg — A  Drunken  Funeral — In  the  Theater — 
Joins  the  Protestant  Episcopal  Church — Extemporaneous  Preaching — As- 
bury  and  His  Helpers — Precedence  of  Methodism — Wightman's  Defense 
of  Our  Episcopacy. 

THE  next  appearance  of  germinal  Methodism  in  Carolina 
was  in  the  person  of  George  Whitefield,  in  1738;  the 
vessels  bearing  Wesley  out  and  Whitefield  in  passing  each 
other  in  the  Downs.  On  arriving  in  Charleston  his  interview 
with  Garden,  the  Bishop  of  London's  commissary,  was  exceed- 
ingly kind;  but  subsecpiently  he  had  Whitefield  arrested  for 
some  canonical  irregularities.  The  commissary  was  honored 
by  Linnaeus  in  giving  his  name  to  the  beautiful  flower  Gar- 
denia, of  which  an  old  French  physician  of  the  city,  having  a 
pique  against  Mr.  Garden,  said:  "That  was  nothing,  for  he  had 
called  a  flower  Lucia,  after  his  cook  Lucy."  His  next  visit  was 
iu  1740.  Coming  into  the  state  from  North  Carolina,  he  writes 
of  the  beautiful  Waccamaw  section,  the  magnificent  sea  beach, 
and  the  porpoises  playing  in  the  ocean.  The  travelers  missing 
their  way,  and  seeing  negroes  dancing,  there  being  much  talk  of 
insurrection  among  the  slaves,  in  great  fear  they  made  a  hur- 
ried journey  of  sixty  miles  and  crossed  the  ferry  from  Mt. 
Pleasant  into  the  city.  On  Sunday  he  attended  service  at  St. 
Philip's,  and  in  the  afternoon  preached  at  the  white  meet- 
inghouse, Congregationalist,  just  opposite  St.  Philip's.  He 
doubted  if  the  court  end  of  London  could  exceed  the  worship- 
ers in  affected  finery,  gayety,  and  ill  deportment,  especially  after 
such  judgments,  storms,  and  conflagrations  as  had  lately  befall- 
en. He  reminded  them  of  this,  but  seemed  as  one  that  mocked. 
Shortly  after  he  came  again,  waited  on  the  commissary,  meet- 
ing with  a  cool  reception.  No  preaching  in  St.  Philip's  now, 
but  to  large  audiences  at  the  white  meetinghouse  and  in  the 
Baptist  and  old  Scotch  churches,  preaching  at  the  un canonical 
hour  of  8  a.m.;  at  eleven  he  attended  St.  Philip's  and  heard  him- 
self berated  as  a  Pharisee,  Mr.  Garden  pouring  forth  many  bitter 
words  against  Methodists  in  general  and  himself  in  particular. 

(31) 


32  EARLY  METHODISM  IN  THE  CAROLINAS. 

At  5  p.m.  lie  preached  in  the  white  meetinghouse  yard,  the 
house  not  large  enough  to  hold  the  audience.  The  effect  of  his 
preaching  could  not  be  otherwise  than  good,  but  there  was  no 
organization  of  any  sort,  and  much  of  his  labor  was  as  seed  by 
the  wayside. 

The  next  visit  to  Carolina  by  any  Methodist  was  some  thirty- 
three  years  after  by  one  of  Wesley's  missionaries,  Joseph  Pil- 
moor.  He  had  been  converted  in  his  sixteenth  year,  educated 
at  Kingswood  School,  and  traveled  four  years  before  coming 
to  America.  He  was  of  commanding  presence,  fine  executive 
ability,  and  ready  discourse.  Arriving  in  America  in  1769,  after 
abundant  labors  in  Philadelphia  and  New  York  he  itinerated 
extensively,  finding  his  way  to  Charleston,  S.  C,  in  1773,  some 
thirty-three  years  after  Whitefield.  He  entered  the  state  at 
about  the  same  point  Whitefield  did,  in  that  beautiful  Wacca- 
maw  section,  traveling  that  same  Atlantic  beach  road  opening 
on  the  broad  ocean  through  Georgetown,  crossing  the  two  San- 
tees,  and  on  to  Charleston.  There  was  no  other  line  of  travel 
from  the  north  along  the  coast;  it  was  the  same  that  Asbury 
and  his  pioneers  used.  One  reason  why  Methodism  in  the  Pee 
Dee  Valley  is  so  strong  is  because  it  was  favored  with  the  min- 
istry of  these  early  evangelists. 

Charles  Betts,  a  modern  presiding  elder,  known  to  many  liv- 
ing, used  to  be  delighted  with  that  ocean-beach  travel  of  more 
than  twenty  miles,  as  he  drew  rein  over  his  splendid  roadsters 
between  his  Waccamaw  home  and  Wilmington.  And  none 
can  travel  it  to-day  without  high  enthusiasm;  but  then,  like 

Melrose,  it  must  be 

Viewed  aright 
Under  the  beams  of  the  sweet  moonlight. 

True,  Walter  Scott  on  his  own  testimony  declares  he  never  so 
viewed  Melrose;  no  matter,  it  only  proves  the  power  of  imagi- 
nation, a  mighty  faculty  in  developing  anything.  But  Pilmoor 
did  not  find  his  travel  one  hundred  and  twenty  years  ago  of  the 
exhilarating  sort.  He  writes:  "The  woods  were  dreary,  and  I 
did  not  see  anything  but  trees  for  miles  together."  He  got  a 
few  blades  of  Indian  corn  for  his  horse,  and  having  a  lunch 
along,  man  and  beast  were  provided  for.  After  reaching  the 
state  boundary  he  crossed,  finding  a  heavy,  sandy  road.  The 
tide   was  in  and  the   beach  covered,  or  this  may  have  been 


EARLY  METHODISM  IN   THE  CAROLINAS.  33 

avoided.  With  but  little  accommodation  for  man  or  horse, 
and  after  breaking  a  wheel  and  borrowing  another,  he  reached 
Georgetown.  He  states:  "I  have  traveled  many  thousands  of 
miles  in  England  and  Wales,  and  now  have  seen  much  of  North 
America,  but  this  day's  journey  has  been  the  most  distressing 
of  all  ever  met  with  before;  but  it  is  now  over,  and  will  never 
afflict  me  again."  Good,  easy  man;  he  had  no  thought  of  the 
pioneers  and  others  who  should  wrestle  with  the  swamps  and 
swollen  rivers,  not  only  once  but  over  and  over  again,  in  culti- 
vating Immanuel's  lands.  He  was  not  accustomed  to  the  cor- 
duroy roads  of  America,  and  was  fearful  of  that  mile  between 
the  two  Santees,  that  his  horse  would  break  his  legs  among  the 
trees  laid  across  the  mud  for  a  road;  he  durst  not  ride  at  all  in 
the  chaise,  and  reached  the  inn  "  covered  with  dirt."  Dear,  dear! 
what  tales  the  missionaries  to  the  slaves  could  tell  of  those 
causeways  and  rice-field  banks  in  their  daily  travel,  now  in  the 
past,  but  long  after  Pilmoor's  day. 

Sunday,  January  17,  1773,  he  called  at  a  church  by  the  way- 
side, and  heard  a  useful  sermon  on  the  necessity  of  prayer. 
Monday,  18th,  he  had  a  sight  of  Charleston,  but  did  not  get  over 
until  late  in  the  evening.  An  utter  stranger,  he  found  his  wray 
to  a  Mr.  Crosse's,  a  publican.  Being  heartily  sick  among  sons 
of  Belial,  he  sought  private  lodgings  with  Mr.  Swinton,  "but 
because  family  prayer  was  so  uncommon  in  the  cities,  and  be- 
cause of  the  mixed  multitude,  retired  without  it."  He  preached 
several  times  in  the  Baptist  and  white  meetinghouses,  afraid 
of  preaching  at  night  because  of  the  mob,  but  finds  his  fears, 
as  Asbury  and  others  did  not,  groundless.  He  goes  to  Savan- 
nah, and  visits  Whitefield's  Orphan  House.  On  his  return  he 
visits  Purisburg,  and  attends  a  funeral :  "  Some  pretty  merry  with 
grog,  and  talking  as  if  at  a  frolic,  rather  than  a  funeral."  These 
were  the  times,  not  much  changed  yet,  of  "  Rum,"  "  Romanism  " 
not  yet  blatant,  and  "  Rebellion  "  not  far  away.  After  the  funeral 
they  went  into  the  church,  when  Mr.  Zubey  gave  a  sermon — 
quite  appropriate,  undoubtedly — o.n  drunkenness.  He  was  in- 
vited to  remain  and  settle  as  a  parish  minister,  but  states:  "  How- 
ever valuable  as  to  earthly  things,  parishes  have  no  weight  with 
me,  my  call  is  to  run  to  and  fro."  An  opinion  much  modified,  as 
will  hereafter  be  seen.  While  in  the  city  of  Charleston,  preach- 
ing in  the  theater,  the  sons  of  Zeruiah  were  too  hard  for  him, 
3 


.'»  I  EABLY   METHODISM   IN   THE  CAR0LINA8. 

table,  book,  and  preacher  disappearing  through  a  trapdoor 
used  Cor  the  ghost  in  Hamlet}  I  > 1 1 1  they  made  no  ghost  of  him, 
for  springing  thence,  be  adjourned  to  the  yard,  exclaiming  pleas- 
antly, "Come  on,  Eriends,  we  will  by  the  grace  of  God  defeat 
the  devil  Linn  time!"  and  there  finished  his  discourse  Mis 
ministry  wis  wdl  received,  IhiI  left  no  permanent  fruit-  for 
Methodism.  He  afterwards  united  with  the  Protestant  Epis- 
copal Church.  I>r.  Welch,  in  "Sprague's  Annals,"  says:  "In 
person  he  was  of  portly  and  noble  bearing,  and  he  moved  with 
an  air  of  uncommon  dignity.  1 1  is  countenance  was  a1  once 
highly  intellectual  and  highly  benignant,  and  Ids  appearance 
altogether  was  unusually  prepossessing.  The  chief  characteris- 
tics of  Ids  ministry  were  evangelical  fervor  and  simplicity." 
lie  states  further  his  attempts  at  reading  from  a  manuscript; 

"but  he  Would  gradually  was  warm,  his  eye  kindle,  the  mus- 
cles of  his  Eace  begin  t<>  move,  his  soul  on  lire,  he  would  be  rush- 
ing on  extemporaneously  with  the  fury  of  a  cataract;  and  the 
only  i iso  made  of  Ids  manuscript  was  to  roll  it,  up  in  his  hand, 
and  Literally  shake  it  at  Ids  audience."  The  very  best  use,  pos- 
sibly, lo  make  of  such  an  article  in  the  pulpit.  Think  of  the 
early  apostles  reading  from  a  manuscript  with  their  hearts 
aflame  with  love  of  souls!  Our  staid,  historic  Church  folk 
e.innol  abide  enthusiasm;  and  this  with  the  difficulty  in  their 
church  service  of  Learning  to  "rise  am/  sot"    as  a  plain  back- 

w Ismail    phrases  it     interfering  with   their  success  among 

plain  people,  notwithstanding  their  absurd  claim  of  being  the 
only  Church.  Dr.  Pilmoordied  in  L825,  in  the  ninety-first  year 
of  his  age. 

The  Eourth  visit  of  Methodism  to  Carolina,  and  now  with  the 

determination  to  remain,  was  some  twelve  years  after  Pilmoor, 

by  Aslmry  and  his  coadjutors  in  L785.  As  to  the  organiza- 
tion of  Churches  under  the  American  government,  if  at  all  of 
any  importance,  a  Eew  dates  will  fully  settle  that  matter.  The 
Methodist  Episcopal  Church  was  organize *d  hecemher  25, 1784. 

In  the  sarnie  year  overtures  were  made  to  hYanklin,  in  Paris,  by 
the  pope's  nuncio,  on  the  subject  of  appointing  a  vicar  apos- 
tolic for  the  United  States;  to  which  congress  replied  that  they 
had  nothing  to  do  with  a  subject  purely  ecclesiastical.  In 
17<sf>  the  pope  appointed  John  Carroll,  <»f  Maryland,  vicar 
apostolic,   who  was  subsequently   appointed   JJishop  of    l>al- 


DAVID  DERRICK.  JAMES  DANNELLY.  W.  A.  GAMEWELL. 

II.  A.  C.  WALKER.  A.  M.  SHIPP. 


EARLY  METHODISM  IN  THE  CAROLINAS.  37 

timore.  In  1789  a  general  convention  of  Episcopalians  was 
held,  at  which  the  constitution  of  the  new  Protestant  Episcopal 
Church,  which  had  been  discussed  at  two  previous  conventions, 
was  ratified  aud  completed;  Bishops  White  and  Provost  hav- 
ing been  previously  ordained  by  the  English  bishops.  In  1788 
the  Presbyterians  arranged  their  Church  government  on  a 
national  basis,  the  Synod  of  2s  ew  York  and  Pennsylvania  hav- 
ing been  divided  into  four  synods,  delegates  from  which  an- 
nually met  in  a  General  Assembly.  So,  as  far  as  dates  can  go, 
Methodism  has  the  precedence.  Dr.  William  M.  Wightman,  in 
his  defense  of  our  episcopacy,  states: 

The  time  was  come  for  the  organization  of  a  CHURCH.  There  were  un- 
der Asbury's  oversight  eighty-three  preachers  and  fifteen  thousand  mem- 
bers. Methodism  began  with  religion  in  the  heart.  Its  grand  appeal  was 
to  the  individual  conscience.  It  delivered  the  testimony  of  the  gospel  with 
all  possible  stress:  "  Repentance  toward  God,  and  faith  toward  our  Lord 
Je--us  Christ."  It  sought  to  bring  men  from  darkness  to  light,  from  sin  to 
holiness.  This  was  its  first  business;  and  this  it  did  without  ordained 
ministers,  without  ordinances  save  the  "  glorious  gospel  of  the  blessed  God," 
without  churches,  and  starting  from  a  "rigging  loft"  as  its  point  of  de- 
parture. The  only  aid  it  received  in  money  was  a  donation  of  £50  from 
the  English  Conference.  For  the  first  eighteen  years  it  had  not  among  its 
lay  preachers  a  single  man  of  profound  learning  or  extraordinary  mental 
accomplishments.  It  was  encountered  at  its  outset  by  the  commotions  of  a 
Revolution;  its  cradle  was  rocked  by  civil  storm  and  tempest.  Who  can 
fail  to  see  that  its  strength  stood  in  ils  religion?  This  was  its  differentia,  its 
essential  characteristic.  Beginning  with  the  religion  of  the  heart,  it  began 
from  within  and  worked  outward— as  genuine  Christianity  always  does. 
The  central  functions,  the  vital  forces  of  the  system,  being  in  healthful  play, 
it  threw  itself,  not  by  mechanical  force  from  without,  but  by  spontaneous 
enemies  from  within,  into  those  forms  of  organized  life  which  were  the 
visible  extension  and  manifestation  of  Church  life,  in  polity,  discipline,  and 
sacraments.    This  is  the  philosophy  of  Methodist  orders. 

Asbury's  consecration  to  the  episcopal  office  proceeded  on  the  ground 
that  episcopacy  is  not  a  ministerial  order  jure  divino— by  divine  prescription, 
of  immutable  obligation,  and  clothed  with  powers  emanating  directly  from 
God,  the  channel  of  Christ's  covenanted  grace,  and  therefore  indispensable 
to  a  Church  ;  but  an  order  jure  ecclesiastico,  originating  in  the  necessities  of  a 
connectional  body  of  ministers  and  members,  and  holding  the  exclusive 
right  of  ordaining  by  commission  from  the  Church.  For  this  jure  ecclesias- 
tico claim,  the  precedent  and  practice  of  Christianity  may  be  adduced;  for 
the  jure  divino  right,  no  solitary  passage  of  Scripture  can  be  pleaded. 

The  papal  theory  alone  is  consistent  on  this  point:  the  visible  Church  is 
a  mediator  between  man  and  God,  the  impersonation  of  Christ,  and  a  deposi- 
tory of  grace,  sacramental  union  with  which  alone  gives  us  access  to  salva- 


38  EARLY  METHODISM  IN  THE  CAROLINAS. 

tion;  the  ministry  is  a  priesthood,  its  powers  having  come  down  by  perpet- 
ual derivation  from  the  apostles;  the  instrument  of  transmission  is  the 
"  sacrament  of  orders,"  which  is  intrusted  exclusively  to  the  hands  of  a 
bishop.  This  sacrament  of  orders  impresses  an  indelible  character  upon 
the  recipient,  and  confers  sacerdotal  grace  for  the  performance  of  sacerdotal 
offices.  Apart  from  the  virtue  of  this  "  sacrament  of  orders  "  there  can  be  no 
true  sacraments,  nor  is  there  any  absolution  in  the  absence  of  a  priest. 
There  is  no  legitimate  priest,  therefore,  without  a  bishop,  and  consequently 
no  valid  Christianity  outside  of  this  apostolico-succession.  This  is  a  theory 
which  one  can  understand.  It  is  consistent  as  well  as  plain.  It  lacks  but 
one  thing:  it  is  not  true. 

To  this  theory,  premises  and  conclusion,  Methodism  gives  a  distinct,  un- 
mistakable, utter  refutation.  It  furnishes  the  demonstration  that  the  spirit 
ami  life  of  Christianity,  the  birthright  and  blessing  of  true  inward  religion, 
are  to  be  found  outside  of  this  pseudo-sacerdotal  system  of  men  and  sacra- 
ments. It  has  a  priest,  "  the  great  High  Priest,"  no  more  to  be  exclusively 
appropriated  by  a  single  class  of  religionists  than  the  light  and  warmth  of 
the  sun.  It  has  a  sacrifice — that  "once  offered" — a  sacrifice  partaking  of 
divine  perfection,  wanting  nothing  to  supplement  its  efficacy;  unlimited  in 
its  power  to  save,  and  undiminished  in  the  fullness  of  its  merit  through  all 
generations  of  the  world,  and  down  to  the  end  of  time.  Any  other  priest, 
any  other  sacrifice,  is  a  grand  impertinence.  What  need  have  we  of  other 
sacerdotal  offices  when  our  High  Priest  is  able  to  save  them  to  the  utter- 
most that  come  unto  God  by  him,  "seeing  he  ever  liveth  to  make  interces- 
sion for  them"?  But  the  sacerdotal  character  eliminated,  then  it  is  matter 
of  not  the  slightest  consequence  whether  the  minister  of  Christ  can  trace 
his  genealogy  to  Linus,  Anacletus,  or  Peter.  His  call  to  the  ministry  is 
made  by  the  Holy  Ghost.  The  office  of  the  existing  ministry  is  merely  to 
verify  that  call  and  countersign  his  title. 

This  is  as  fair  a  statement  as  human  language  can  give  of 
the  apology  Methodism  makes  for  being  in  the  world:  and  we 
proceed  further  to  illustrate  its  toils  and  triumphs. 


CHAPTER  V. 

Pioneers,  1785-The  Point  d'a^mi-Earliest  Preachers-Asbury's  Itinerary 
-Entrance  into  Charleston-Good  Generalship-Hogarth's  "Credulity, 
Superstition,  and  Fanaticism  "-Asbury  and  the  Durants-Picket  Guard 
-Success-Pioneer  Pen  Portraits-Lee's  Education-Encounter  with 
Lawyers-The  Test  Sermon-Physical  Avoirdupois-His  Strategic  Power 
—His  Happy  Death. 

AT  the  close  of  the  Christmas  Conference  and  the  organi- 
zation of  the  Methodist  Episcopal  Church  at  Baltimore, 
Md.,  in  17S4,  Bishop  Asbury  with  Jesse  Lee  and  Henry  Willis 
turned  their  faces  southward,  hastening  on  to  Charleston.  At 
a  Conference  "begun  at  Ellis's  Preaching  House,  Virginia, 
April  30,  1784,  and  ended  at  Baltimore  May  28th  following," 
Henry  Willis  had  been  sent  to  Holstou,  Philip  Bruce  to  Yad- 
kin, Jesse  Lee  and  Isaac  Smith  to  Salisbury,  Thomas  Hum- 
ph ries  to  Guilford,  and  Beverly  Allen  .to  Wilmington,  N.  C.  Of 
the  Christmas  Conference,  the  following  is  on  record  in  the  Gen- 
eral Minutes: 

\t  this  Conference  we  formed  ourselves  into  an  independent  Church; 
and  following  the  counsel  of  Mr.  John  Wesley,  who  recommended  the  epis- 
copal mode  of  Church  government,  we  thought  it  best  to  become  an  Episco- 
pal Church,  making  the  episcopal  office  elective,  and  the  elected  superin- 
tendent or  bishop  amenable  to  the  body  of  ministers  and  preachers. 

At  this  Conference  the  appointments  were,  for  1785:  Georgia, 
Beverly  Allen;  Charleston,  John  Tunnell;  Georgetown,  Wrool- 

mau  Hickson. 

Charleston  was  the  point  d'appui  for  the  grand  work  under- 
taken Bangs  and  Andrew  state  that  Henry  Willis  was  the 
first  laborer  in  the  city,  induced,  possibly,  by  his  greater  prom- 
inence thereafter;  but  facts  show  that  John  Tunnell  was  the 
first  So  say  the  Minutes,  and  so  say  the  stewards'  books, 
wherein,  under  date  of  January,  1786,  he  received  as  quarter- 
age £11  Us  9d  for  the  past  year's  labor.  These  labors  were 
not  confined  to  the  city,  but  the  surrounding  country  shared  in 
them;  and,  as  will  be  seen  hereafter,  the  principal  rivers  gave 
names  to  the  various  circuits  formed.  While  Tunnell  was  the 
first  in  Charleston,  James  Foster  was  somewhat  in  advance  of 


40  EARLY  METHODISM  IN  THE  CAROLINAS. 

liiin  in  the  state.  Locating  on  account  of  bodily  infirmity,  lie 
formed  a  circuit  among  some  Virginia  Methodist  families  in 
Carolina.  Reentering  the  itinerancy  in  1786,  he  is  placed  as 
elder  over  the  Georgia  and  Carolina  work  that  year,  locating  in 
1787.  For  some  years  he  was  mentally  prostrate,  wandering 
among  Methodist  families  and  conducting  their  domestic  devo- 
tions.    There  is  no  record  of  the  time  and  place  of  his  death. 

John  Tunnell  was  said  to  be  "  truly  an  apostolic  man.  His 
heavenly-mindedness  seemed  to  shine  on  his  face,  and  made  him 
appear  more  like  an  inhabitant  of  heaven  than  of  earth."  His 
gifts  as  a  preacher  were  great.  He  was  sent  as  a  pioneer  to 
the  West.     He  died  in  1790  at  Sweet  Spring,  Tenn. 

Returning  to  Asbury's,  Willis's,  and  Lee's  first  visit  to  Car- 
olina, their  entrance  into  the  state  was  not  that  pursued  by  ei- 
ther Whitefield  or  Pilmoor,  but  through  Marlborough  to  Cheraw. 
Old  St.  David's,  a  Protestant  Episcopal  church,  is  named  as  a 
place  in  which  they  had  prayer.  It  is  still  intact,  over  a  cen- 
tury and  a  half  old.  They  were  entertained  in  Cheraw  by  a 
merchant  who  had  been  a  Methodist  in  Virginia.  One  of  his 
clerks  gave  them  a  statement  of  the  religious  condition  in  New 
England  that  determined  Mr.  Lee  to  seek  a  further  acquaint- 
anceship with  that  land  of  steady  habits. 

Their  route  was  via  Lynch's  Creek,  Black  Mingo,  and  Black 
River  to  Georgetown,  where  they  arrived  February  23,  1785. 
Georgetown  has  always  been  esteemed  one  of  the  best  soils  for 
Methodism.  Two  of  the  happiest  years  in  the  life  of  the  writer 
(1849  and  1850)  were  spent  in  its  pastorate.  He  recollects 
writing  up  the  loose  class  books,  extending  from  the  very  be- 
ginning, into  one  solid  journal.  Were  access  had  to  it  now, 
much  concerning  the  early  membership  could  be  written. 

Bishop  Asbury  preached  on  the  "  Natural  Man  "  and  "  Spir- 
itual Discernment,"  very  likely  regarded  as  foolishness  by  those 
hearing  him.  But  fruit  followed  in  Mr.  Wayne  opening  his 
house  to  the  preaching,  and  in  his  children  becoming  attached 
to  the  Church.  On  their  resuming  travel  he  conducted  them 
to  the  river,  paid  their  ferriage,  and  sent  them  on  their  way  to 
Charleston  with  letters  to  Mr.  Wells.  Asbury  writes  of  the 
"barren  country  in  all  respects"  through  which  they  passed. 
It  had  not  improved  much  in  1850;  and  now,  since  emancipa- 
tion, it  is  more  barren  than  ever.     They  encountered  the  two 


EARLY  METHODISM  IN  THE  CAROLINAS.  41 

Santees  as  usual,  of  which  many  missionaries  to  the  slaves  of 
old  have  vivid  recollections. 

They  came  on  to  Scott's.  "The  people  were  merry;  their 
presence  made  them  mute."  Next  day  they  met  Willis,  who 
had  procured  a  deserted  house  from  the  Baptists  (probably  the 
old  Seaman's  Bethel),  and  gave  them  Mr.  Wells's  invitation  to 
his  home.  Arriving  in  the  city  and  sending  the  two  on  Sunday 
to  preach,  Asbury,  with  good  generalship,  reconnoitered  the 
field.  He  attended  St.  Philip's  Church,  of  which  service  he 
says  nothing.  In  the  afternoon  he  attended  the  Independent 
meeting,  where  he  "heard  a  good  discourse." 

Willis  and  Lee  preached  to  few  in  the  morning,  but  to  crowds 
at  night.  The  dearth  of  religion  is  mourned  over,  the  Calvin- 
is  ts  alone  seeming  to  have  any  sense  thereof.  Theaters,  balls, 
and  the  races  absorbed  all  thought,  and  the  more  hidden  vices 
abounded.  What  degree  of  religious  life  existed  is  unknown; 
it  is  very  evident  that  there  was  but  little  stirring,  awakening- 
preaching  in  all  the  town.  Ministers  looked  with  suspicion  on 
the  newcomers,  and  even  opposed  them.  Wesley,  Whitefield, 
and  Pilmoor  had  been  heard  with  delight  by  many,  but  these 
men  had  come  to  stay,  and  the  old  order  of  things  might  be 
disturbed.  Many,  no  doubt,  hoped  that  their  wild  fanaticism 
would  destroy  them;  and  so,  for  awhile,  the  mob  was  quiet. 
The  bishop's  subjects  of  discourse  were:  ( 1 )  "  Now  then  as  am- 
bassadors," 2  Corinthians  v.  20;  (2)  "Rejoice,  O  young  man," 
Ecclesiastes  xi.  9;  (3)  "He  shall  reprove  the  world,"  John  xvi. 
8;  (4)  "  The  times  of  this  ignorance,"  Actsxxii.  30;  (5)  "Ask,  and 
it  shall  be  given,"  Matthew  vii.  7;  (6)  "  Be  ready  always  to  give," 
1  Peter  iii.  15.  Here  was  (1)  the  commission,  (2)  retribution, 
(3)  reproof,  (4)  repentance,  (5)  prayer,  (6)  assurance;  the  series 
undoubtedly  well  selected  for  opening  his  great  commission, 
and  good  followed.  These  men  felt  all  the  dignity  and  responsi- 
bility of  God's  ambassadors.  The  trumpet  gave  no  uncertain 
sound.  The  truth  is  never  powerless,  and  it  is  not  surprising 
that  opposition  was  awakened,  as  at  the  beginning.  But  it  cannot 
be  suppressed.  Backs  and  gibbets,  the  stocks  and  whipping- 
post, bitter  mockery  and  cruel  scorn  have  been  alike  unavailing. 

Knight,  in  his  popular  history  of  England,  on  Hogarth's 
"Credulity,  Superstition,  and  Fanaticism,  a  medley  of  1762," 
remarks: 


42  EARLY  METHODISM  IN  THE  CAROLINAS. 

A  new  power  has  arisen.  The  chief  object  is  the  ridicule  of  Methodism. 
Whitefield's  journal  and  Wesley's  sermons  figure  by  name  among  the  acces- 
sories of  the  piece,  where  the  ranting  preacher  is  holding  forth  to  the  howl- 
ing congregation.  Pope  had  described  the  "harmonic  twang"  of  the  don- 
key's bray : 

Then,  AVebster,  pealed  thy  voice;  and,  Whitefield,  thine. 

Bishop  Lovington  had  written  "The  Enthusiasm  of  Methodist  and  Papist 
Compared";  and  Hogarth  followed  the  precedent  in  all  ages  of  despising 
reformers.  The  followers  of  Whitefield  and  Wesley  might  be  ignorant,  su- 
perstitious, fanatical.  They  themselves  may  have  indirectly  encouraged 
the  delusions  of  a  few  of  their  discijfies;  but  they  eventually  changed  the 
face  of  English  society. 

Every  word  true;  and  Methodism,  through  Christ's  gospel, 
is  to-day  engaged  in  changing  not  only  the  face  of  English  so- 
ciety, but  of  that  of  the  entire  world. 

This  first  visit  was  not  without  visible  fruit.  Mr.  Wells  was 
converted.  "  Now  we  know,"  says  Asbury,  "  that  God  has 
brought  us  here,  and  have  a  hope  that  there  will  be  a  glorious 
work  among  the  people — at  least  among  the  Africans."  At  the 
end  of  the  first  year  (1785)  there  were  thirty-five  whites  and 
twenty-three  colored  in  Charleston,  and  from  the  stewards' 
books  for  that  year  we  gather  that  $425  was  paid  to  the  preach- 
ers. 

Asbury,  this  10th  of  March,  1785,  feeling  much  love  and  pity 
for  the  people,  prepared  to  leave  Charleston,  knowing  that  some 
were  under  serious  impressions.  Crossing  at  Haddret's  Point, 
he  baptized  two  children,  refusing  any  fee  therefor,  and  has- 
tened on  to  Georgetown,  where  he  found  Mrs.  Wayne  under 
deep  distress  of  soul.  His  objective  point  was  Wilmington, 
and  he  deflected  from  the  direct  route  to  go  to  Kingstree. 
"  Got  to  Durant's,"  a  name  afterwards  famous  in  Methodist 
annals;  "found  him  a  disciple  of  Mr.  Harvey's,  but  not  in  the 
enjoyment  of  religion.  After  faithful  admonition,  left  him 
doubtless  a  disciple  of  Christ's."  Why  this  deflection  to  Kings- 
tree,  does  not  appear,  but  it  may  have  been  to  seal  to  the  Church 
this  fruit;  and  all  who  know  of  the  Du rants,  especially  the  Rev. 
Henry  H.  Durant  of  our  day,  know  the  gathering  of  that  har- 
vest was  mighty. 

The  good  bishop  sped  on  his  way,  while  Willis  and  Lee  re- 
mained in  the  city.  Worship  was  continued  for  awhile  in  the 
old  Baptist  meetinghouse.  For  a  time  they  used  it,  but  one 
Sunday  they  found  their  seats  flung  out  into  the  streets,  and 


EARLY  METHODISM  IN  THE  CAROLINA^.  43 

doors  and  windows  barred  against  them.  This  they  regarded 
as  a  mild  intimation  that  they  were  not  wanted  there  any 
longer.  Bnt  this  was  but  as  the  summer's  breeze  compared  to 
the  wild  tornado  of  persecution  following.  Turned  out  into 
the  cold,  a  kind  lady,  Mrs.  Stoll,  opened  her  house  for  worship. 
This  proving  too  small  for  the  increasing  congregations,  another 
removal  was  made  to  an  unfinished  house  in  Wentworth  street, 
and  in  1787  the  church  in  Cumberland  street  was  erected. 

Pausing  for  awhile  in  our  narrative,  we  put  on  record  here  the 
pen  portaits  of  these  pioneers — Asbury,  Willis,  and  Lee.  The 
Rev.  Thomas  Scott  about  1790  gives  this  picture  of 

Francis  Asbury. 

"  He  was  now  forty-four  years  of  age,  and  about  five  feet  eight 
inches  in  height.  His  bones  were  large,  but  not  his  muscles. 
His  voice  was  deep-toned,  sonorous,  and  clear.  His  articula- 
tion and  emphasis  were  very  distinct,  and  his  words  were  al- 
ways appropriate.  His  features  were  distinctly  marked,  and  his 
intellectual  organs  were  well  balanced  and  finely  developed. 
His  hair  and  complexion,  when  he  was  young,  were  light,  and 
his  eyelashes  uncommonly  long.  His  general  appearance  was 
that  of  one  born  to  rule.  He  was  an  excellent  judge  of  the 
character,  talents,  and  qualifications  of  men  for  particular  sta- 
tions. When  presiding  in  Conferences,  unless  when  compelled 
to  speak,  he  sat  with  his  eyes  apparently  closed;  but  the  eyes 
were  not  closely  shut,  but  in  constant  motion,  inspecting  coun- 
tenances." 

Joshua  Marsden  calls  him  "a  dignified,  eloquent,  and  im- 
pressive preacher."  But  his  forte  was  declared  by  judges  to 
be  administration.  It  is  said  of  him  that  he  would  sometimes 
playfully  tease  his  companion,  Bishop  Whatcoat.  Why  not? 
The  gravest  may  sometimes  unbend,  if  only  careful  to  do  so 
away  from  a  fool.  A  companion  portrait  to  the  above  shows 
how  he  appeared  in  old  age  to  the  youthful  Wightman, 
afterwards  bishop.  He  states:  "Among  my  earliest  recollec- 
tions is  the  tolerably  vivid  impression  of  a  venerable  old 
man,  shrunk  and  wrinkled,  wearing  knee  breeches  and  shoe 
buckles,  dressed  in  dark  drab,  whose  face  to  a  child's  eye 
would  have  seemed  stern  but  for  the  gentleness  of  his  voice 
and  manner  toward  the  little   people.     It  was  the  custom  of 


44  EARLY  METHODISM  IN  THE  CAROLINAS. 

my  honored  and  sainted  mother,  no  doubt  at  the  instance 
of  the  bishop  himself,  to  send  her  children  to  pay  him  a  visit 
whenever  he  came  to  the  city.  The  last  one  Avas  made  in 
company  with  my  two  younger  brothers.  The  bishop  had 
some  apples  on  the  mantelpiece  of  the  chamber  when  the  little 
group  of  youngsters,  the  eldest  only  some  seven  years  old, 
were  introduced.  After  a  little  talk  suitable  to  our  years  and 
capacity,  the  venerable  man  put  his  hands  on  our  heads,  one 
after  another,  with  a  solemn  prayer  and  blessing,  and  dis- 
missed us,  giving  the  largest  apple  to  the  smallest  child,  in  a 
manner  that  left  upon  me  a  lifelong  impression.  I  remember, 
too,  how  he  was  carried  into  Trinity  Church  and  placed  upon  a 
high  stool,  and  with  trembling  voice  delivered  his  last  testi- 
mony there.  An  incident  trifling  in  itself  may  powerfully 
illustrate  character;  and  the  foregoing  shows  the  attention 
which  a  chief  of  a  Church  extending  from  Canada  to  Georgia, 
with  cares  innumerable  occupying  his  thoughts,  in  age  and 
extreme  feebleness,  was  accustomed  to  pay  to  children — little 

children." 

Henry  Willis 

was  the  first  preacher  ordained  by  Asbury  after  his  own  con- 
secration as  bishop,  and  was  ever  held  by  him  in  the  highest 
esteem,  and  was  selected  as  one  of  the  pioneers  to  Carolina. 
The  General  Minutes  represent  him  as  manly  and  intelligent,  pos- 
sessing great  gifts — natural,  spiritual,  and  acquired.  His  promi- 
nent feature  wras  an  open,  pleasant  countenance.  He  was  of  great 
fortitude;  cheerful,  without  levity;  of  great  sobriety,  without 
sullenness  or  melancholy;  of  slender  habit  of  body  and  feeble- 
ness in  chest  and  lungs,  but  of  great  energy  of  address  and 
fervor  of  mind.  Carrying  on  a  large  business,  he  received 
but  little  support  from  the  Church,  and  accumulated  a  fortune. 
He  continued  effective  several  years,  then  local,  then  supernu- 
merary, as  the  necessities  of  livelihood  demanded,  holding  on 
to  his  grand  commission  that  could  not  be  dispensed  with  but 
by  unfaithfulness,  debility,  or  death.  After  thirty  years  of 
connection  with  Methodism,  he  died  in  Maryland  in  1808, 
with  unshaken  trust  in  God  and  faith  in  Christ.  Asbury, 
on  visiting  his  grave,  is  said  to  have  exclaimed:  "Henry 
Willis!  Ah,  when  shall  I  look  upon  thy  like  again?  Rest, 
man  of  God." 


early  methodism  in  the  caeolixas.  45 

Jesse  Lee. 

This  other  pioneer  was  one  of  the  giants  of  the  olden  time. 
He  became  the  apostle  of  Methodism  in  New  England,  and 
once  tied  Whatcoat  in  an  election  to  the  episcopacy.  At 
this  time  he  was  but  twenty-seven  years  of  age,  and  some  six 
years  a  preacher.  He  is  represented  as  very  large,  almost  un- 
wieldy, with  a  fine,  intelligent  face,  impressing  one  with  the 
idea  that  he  was  no  common  man;  of  great  energy  of  mind 
and  purpose,  with  deep  insight  into  the  springs  of  human 
action;  with  a  voice  well-nigh  making  the  house  jar  when  he 
preached;  of  excellent  humor,  often  indulged  in  to  the  amuse- 
ment of  his  friends,  but  withal  of  fervent  devotion  to  Christ, 
his  Master.  He  died  triumphantly  in  his  fifty-ninth  year  and 
thirty-sixth  of  his  itinerant  ministry.  His  entrance  into  New 
England  and  continued  ministry  was  not  without  difficulty; 
those  in  power  regarded  it  as  an  intrusion,  and  predestination, 
election,  reprobation,  decrees,  and  final  perseverance  met  him 
at  every  point.  The  generous  hospitality  of  the  South  was  not 
there  existent.  Invited  to  a  house  once,  the  folks  left  home  to 
avoid  him;  at  another,  no  one  offered  him  a  seat;  at  another, 
the  whole  family  slept  against  time,  and  he  had  to  leave  fast- 
ing. Alighting  at  an  inn  once  and  saying  he  was  a  preacher 
and  wished  to  preach  in  the  village,  it  was  asked:  "Have  you  a 
liberal  education,  sir?"  "Tolerably  liberal,  madam,"  said  he; 
"enough,  I  think,  to  carry  me  through  the  country."  To  the  se- 
lectmen he  replied  that  "he  did  not  like  to  boast  of  his  learn- 
ing, but  hoped  he  had  enough  to  get  on  with  among  them." 
On  one  occasion  a  plan  was  laid  to  expose  his  ignorance  be- 
fore a  congregation,  when  a  pedantic  lawyer  addressed  him  in 
Latin.  Lee,  suspecting  a  stratagem,  replied  in  Dutch.  The 
lawyer,  concluding  it  was  Hebrew,  and  fearing  he  had  caught 
a  Tartar,  retreated.  A  minister  and  a  lawyer  attacking  him  on 
doctrinal  points,  Lee  poured  hot  shot  into  them.  In  anger  the 
lawyer  said:  "Sir,  are  you  a  knave  or  a  fool?"  "Neither  one 
nor  the  other,"  said  Lee,  "but  at  present  happen  to  be  just  be- 
tween tJie  two."     This  quieted  them. 

Two  lawyers,  referring  to  his  extemporaneous  preaching,  asked 
if  he  did  not  make  mistakes,  and  if  he  corrected  them.  "  That 
depends,"  said  Lee.  "If  only  a  slip  of  the  tongue  and  near  the 
truth,  I  let  it  go.     For  instance,  once  saying  'the  devil  was  a 


46  EARLY  METHODISM  IN  THE  CAB0L1NAS. 

liar,  and  the  father  of  lies,'  I  said  'lawyers?  It  was  so  nearly 
correct,  I  passed  right  on."  The  test  sermon,  to  see  if  he  could 
preach  without  premeditation,  the  text  given  as  soon  as  prelim- 
inary services  were  over,  on  the  subject  "And  Balaam  rose  up 
in  the  morning  and  saddled  his  ass,"  resulted  in  the  entire  dis- 
comfiture of  the  officious  parson;  Lee  showing  the  rider  as  the 
clergyman,  the  saddle  as  the  salary,  and  the  poor  burdened  ass 
as  the  congregation. 

As  to  his  size,  the  exact  avoirdupois  is  not  given,  but  tradi- 
tion has  it  that  once  in  Richmond,  crossing  a  miry  street,  be 
was  kindly  borne  over  by  a  colored  brother.  "  Oh,  wretched  man 
that  I  am!"  sighed  the  negro.  "You  do  groan  being  bur- 
dened," was  Lee's  reply.  Eight  of  the  best  years  of  his  life  were 
spent  in  New  England,  and  in  that  time  twenty-five  preachers 
and  thirteen  hundred  members  had  been  gathered. 

His  stratagem  at  a  camp  meeting  near  Richmond,  to  put  men 
to  sleep  rather  than  to  keep  them  awake,  may  be  noted.  At 
midnight  a  number  of  drunken  sailors  disturbed  the  camp. 
Mr.  Lee,  arising  from  bed  and  going  into  the  pulpit,  said  that 
they  would  have  a  sermon.  A  burst  of  noisy  merriment  fol- 
lowed, but  in  they  came.  When  all  was  still,  Mr.  Lee  directed 
one  of  the  preachers  to  preach  them  a  sermon.  He  took  for 
his  text,  "At  midnight  Paul  and  Silas  prayed,"  etc.  He  had  not 
been  preaching  long  before  the  stupefying  effects  of  their  pota- 
tions told  on  the  inward  and  outward  man.  Mr.  Lee  called  to 
the  preacher,  "Stop."  Finding  none  of  them  stirring,  he  picked 
up  his  hat  and  said:  "Softly!  let's  go  to  bed."  The  next  morn- 
ing, on  awakening  chilled  and  around  the  fires,  the  sailors  re- 
gretted being  fooled  into  hearing  a  midnight  sermon. 

Whatever  may  have  been  the  veneration  held  for  Bishop  As- 
bury,  the  preachers  in  debate  were  "  not  afraid  with  any  amaze- 
ment "  of  him  or  other  bishops,  for  after  all  bishops  are  but  men. 
At  a  General  Conference  the  repugnance  of  Asbury  to  a  certain 
measure  was  shown  in  his  turning  his  back  to  the  speaker.  Mr. 
Lee,  in  replying  to  a  speaker  who  had  said,  "No  man  of  com- 
mon sense  would  use  such  argument  as  he  had  presented,"  in 

his  rejoinder  said:  "Mr.  President,  Brother has  so  said, 

and  I  am  compelled  to  believe  that  the  brother  thinks  me  a 
man  of  uncommon  sense."  "Yes,  yes,"  said  the  bishop,  turn- 
ing half  round  in  his  chair;  "yes,  yes,  Brother  Lee,  you  are  a 


EARLY  METHODISM  IN   THE  CAR0L1NAS.  47 

man  of  uncommon  sense."  "  Then,  sir,"  said  Lee,  very  quick- 
ly and  pleasantly,  "I  beg  that  uncommon  attention  may  be 
paid  to  what  I  am  about  to  say."     It  had  its  effect. 

Another  instance  may  occur  to  many  anent  H.  H.  Kavanaugh 
in  the  Kentucky  Conference  at  a  later  date.  "  Take  your  seat, 
brother,"  said  the  bishop;  "you  have  talked  long  enough." 
"Am  I  in  order,  bishop?"  was  the  reply.  "Certainly,"  said 
the  bishop.  "  Then  I  shall  speak  as  loug  as  I  think  fit."  And 
the  courtly  Kentuckian  subsided. 

The  close  of  earthly  life  with  Jesse  Lee  was  triumphant; 
about  his  last  words  were:  "Glory,  glory,  glory!  Halleluiah! 
Jesus  reigns! " 


CHAPTER  YI. 

Appointments  for  1786 — Asbury's  Second  Itinerary — Foster — Humphries 
— Major — Beverly  Allen— Richard  Swift — First  Conference  in  Charleston, 
1787 — No  Journal  Extant — Mead's  Synopsis — Appointments — Formation 
of  Circuits — Second,  Third,  and  Fourth  Sessions — Asbury's  Intinerary. 

THE  General  Minutes  give  for  the  next  year,  1786,  the 
following  appointments:  James  Foster,  elder;  Georgia, 
Thomas  Humphries,  John  Major;  Broad  River,  Stephen  John- 
son; Charleston,  Henry  Willis,  Isaac  Smith.  Beverly  Allen, 
elder;  Santee,  Richard  (Smith)  Swift;  Pee  Dee,  Jeremiah 
Mastin,  Hope  Hull.  These  were  made  at  Salisbury,  N.  C, 
February,  1786.  The  bishop  had  reached  Charleston  in  Janu- 
ary, and  the  incidents  of  his  travel  to  Salisbury  are  of  interest. 
It  is  a  pity  that  they  are  so  meager.  What  are  given  in  his 
journal,  however,  if  they  do  no  more,  mark  the  routes  pursued 
by  the  pioneers. 

They  crossed  Great  Pee  Dee  and  Lynch's  Creek,  on  to  Black 
Mingo;  lodging  at  a  tavern,  they  were  well  used.  Preached  at 
Georgetown,  "a  poor  place  for  religion."  Here,  they  were  met 
by  Willis.  Came  to  Wappetaw,  and  preached  at  St.  Clair  Ca- 
pers's.  Thence  to  Cainhoy  by  water,  and  on  to  Charleston.  Sun- 
day, January  15,  "had  a  solemn  time  in  the  day  and  a  full  house 
in  the  evening."  All  encouraged  in  the  hope  of  building  a  meet- 
inghouse this  year.  Friday,  20th,  leaves  for  Wasmasaw;  water- 
bound,  "take  to  the  wild  woods."  Then  on  to  the  Congaree. 
Lodged  where  there  were  a  set  of  gamblers;  doubtless  re- 
membering the  young  prophet,  betrayed  by  the  elder  one, 
who  disobeying  the  divine  injunction,  perished  (1  Kings  xiii. 
30):  "I  neither  ate  bread  nor  drank  water  with  them."  He 
left  early,  riding  nine  miles;  came  to  a  fire,  stopped,  and  "broil- 
ing our  bacon,  had  a  high  breakfast."  At  Weaver's  Ferry  they 
crossed  the  Saluda.  Here  once  lived  a  poor  lunatic  who  pro- 
claimed himself  God,  his  wife  the  Virgin  Mary,  and  his  son  Je- 
sus Christ.  He  was  hanged  for  murder  at  Charleston,  promis- 
ing to  rise  the  third  day.  "A  judicial  murder,  undoubtedly." 
At  Parrot's  log  church  near  Broad  River  they  had  some  four 
hundred  hearers.  Sunday,  29th,  preached  on  Sandy  River.  The 
(48) 


EARLY  METHODISM  IN  THE  CABOLINAS.  49 

floods  were  out;  difficulty  iu  fordiug  streams.  Monday  ou  to 
Terry's;  but  the  old  trouble,  high  waters,  made  them  "go  up 
higher."  Coming  to  Great  Sandy  Eiver,  crossed  at  Walker's 
Mill;  in  danger  of  losing  their  horses.  Came  to  Father  Sea- 
ley's;  "  stayed  to  refit,  and  had  everything  comfortable."  And 
thus  on  to  John's  River  and  Salisbury,  whence  he  sent  the 
men  to  the  appointments  above  given.  And  how  gladly  would 
their  itinerary,  with  what  they  thought,  said,  and  did,  be  given! 
But  very  little  is  upon  record. 

James  Foster,  the  first  named,  retired  the  next  year.  All  rela- 
tive to  Thomas  Humphries,  in  Georgia,  was  his  welcome  from 
Thomas  Haynes,  on  Uchee  Creek,  as  given  by  Dr.  G.  G.  Smith. 
These  annals  shall  have  more  to  say  of  him.  John  Major,  his 
colleague — "the  weeping  prophet" — was  remarkable  for  his 
pathos  and  power.  Ware  says:  "He  was  armed  with  the  irre- 
sistible eloquence  of  tears;  was  so  beloved  by  the  people  that 
they  would  have  risked  life  to  rescue  him  from  insult  or  in- 
jury." He  tells  of  seeing  an  audience  unmoved  under  a  mas- 
terly discourse,  but  melted  to  tears  under  a  five-minutes'  exhor- 
tation by  Major.  Once  preaching  from  the  text,  "  Unto  you 
who  believe,  he  is  precious,"  his  voice  was  lost  in  the  cries  of 
the  people.     After  ten  years  of  itinerant  labor,  he  died  in  1788. 

Stephen  Johnston  was  only  one  year  in  Carolina,  but  had 
much  success  here,  doubling  the  membership.  He  returned  to 
Virginia,  and  disappears  from  the  Minutes  in  1790.  Of  Henry 
Willis,  already  named,  and  of  Isaac  Smith,  more  to  say.  Bev- 
erly Allen  was  of  gentlemanly  bearing,  really  fine-looking,  and 
at  this  time  of  great  popularity  and  usefulness.  He  has  the 
unenviable  notoriety  of  being  the  first  apostate  presbyter  in 
American  Methodism.  He  says  in  letters  to  Mr.  Wesley  at 
this  time:  "I  was  appointed  to  travel  at  large  through  South 
Carolina,  visiting  North  Carolina  and  Georgia.  ...  At 
one  meeting  held  in  Santee  Circuit  fifteen  or  twenty  professed 
conversion.  Many  called  for  prayer.  Solemn  seasons,  both  in 
Edisto,  Broad  River,  and  Pee  Dee  circuits.  The  voices  of  the 
people  were  like  the  sound  of  many  waters.  Great  numbers 
added  in  the  course  of  this  season." 

Richard    (Smith)    Swift    ("Smith"    is    a    misprint    in    the 
Minutes,  no  such  name  before  nor  after  1786)  labored  success- 
fully on  Santee  Circuit,  returning  a  membership  of  one  hun- 
4 


50  EARLY  METHODISM  IN  THE  CAHOLINAS. 

dred  and  seventy -eight  whites  and  twelve  colored.  He  returned 
to  Virginia,  locating  in  1793.  Jeremiah  Mastin  and  Hope  Hull 
had  a  most  successful  year,  1786;  an  ingathering  of  over  six 
hundred  members  and  the  erection  of  twenty-two  meeting- 
houses.    Of  Humphries  and  Hope  Hull  more  hereafter. 

This,  it  will  be  remembered,  all  occurred  in  1786,  and  meas- 
ures were  taken  for  the  erection  of  a  church  on  Cumberland 
street  in  Charleston,  sixty  feet  long  by  forty  wide.  It  was 
completed  in  about  eighteen  months,  costing  Xl,300.  Of  it 
we  will  have  more  to  say  hereafter. 

The  first  session  of  the  South  Carolina  Conference  was  held 
in  Charleston,  S.  C,  March  22,  1787.  Where  they  met  is  left 
to  conjecture;  it  may  have  been  in  a  private  house  or  in  Cum- 
berland Church  lately  built.  It  was  the  beginning  of  a  series 
of  assemblies  of  which  we  now  see  the  one  hundred  and  tenth. 
Its  presiding  officers  were  Dr.  Thomas  Coke  and  Francis  As- 
bury,  both  introduced  into  the  episcopacy  by  as  genuine  a  fa- 
ther in  God  as  ever  existed  since  the  apostles'  days.  The  one 
in  clerical  attire,  short  in  stature,  of  ample  rotundity,  looking 
every  inch  a  bishop,  and  though  chimed  out  of  his  English 
parish,  with  great  rejoicing  had  become  the  first  Protestant 
bishop  in  America,  and  was  destined  to  cross  the  Atlantic 
eighteen  times  at  his  own  charges,  to  expend  his  entire  fortune 
for  Christian  missions,  and  when  near  seventy  to  rest  his  mor- 
tal remains  amid  the  coral  groves  of  the  Indian  Ocean.  The 
other,  as  Stevens  says,  "not  yet  fifty  years  old,  in  the  matu- 
rity of  his  physical  and  intellectual  strength,  his  person  slight 
but  yet  vigorous  and  erect,  his  eye  stern  but  bright,  his  brow 
wrinkled  through  extraordinary  care  and  fatigue,  his  counte- 
nance expressive  of  decision,  sagacity,  and  benignity — shaded  at 
times  by  an  aspect  of  deep  anxiety,  if  not  dejection;  his  atti- 
tude dignified,  if  not  graceful;  his  voice  sonorous  and  com- 
manding." 

Of  the  members  present,  number  and  names,  there  is  no  rec- 
ord. By  looking  at  the  appointments  for  1787  we  can  only  con- 
jecture. There  is  no  journal  extant,  and  none  of  the  Confer- 
ence in  our  archives  until  1799,  and  that  but  a  sheet  of  fools- 
cap, blotted  and  blurred  and  of  most  horrible  chirography, 
nothing  to  be  compared  with  the  splendid  records  now  existing. 
Indeed,  it  may  be  doubted  if  any  journalistic  records,  save  in 


EARLY  METHODISM  JX   THE  CAROLINAS.  51 

the  bishop's  notebook,  obtained  in  any  of  these  early  sessions. 
It  is  not  until  1801  that  Asbury  notes  in  his  journal  the  appoint- 
ment of  "  a  clerk  for  the  minutes,  and  another,  Jeremiah  Nor- 
man, to  keep  the  journal."  It  may  be  doubted  further  if  very 
much  of  parliamentary  order  prevailed.  At  a  later  period 
"  rules  of  order  "  were  adopted,  with  which  Asbury  found  fault, 
and  asking  how  they  came  into  being,  McKendree  replied: 
"Yon  are  our  father,  and  do  not  need  them;  we,  your  sons,  do." 
Fully  mollified,  the  bishop  sat  down  smiling. 

Of  course  we  cannot  put  on  record  all  the  business  trans- 
acted. We  gather  from  the  General  Minutes  somewhat  as 
to  (1)  the  instruction  of  the  colored  people— all  are  earnest- 
ly entreated  to  care  for  them,  unite  them  with  the  society, 
and  to  exercise  the  whole  Methodist  discipline  among  them; 
(2)  directions  as  to  books  of  registry;  (3)  formation  of  the 
children  into  proper  classes,  and  the  truly  awakened  taken  into 
society;  (4)  allowance  for  the  married  preachers  considered 
too  large,  and  £48  provincial  currency  allowed  them. 

Stith  Mead,  at  a  later  date  of  1792,  gives  the  following  synop- 
sis of  proceedings: 

Members  present  twelve;  one  received  into  full  connection,  two  elected 
to  deacon's  orders,  one  located,  two  admitted  on  trial,  and  two  called  on  to 
relate  their  Christian  experience.     Adjournment  until  next  day. 

Second  Day.  Three  preachers  examined  by  the  bishop  before  the  Confer- 
ence: first,  as  to  debt;  second,  faith  in  Christ;  third,  their  pursuit  after  ho- 
liness. The  bishop  preached.  Hope  Hull  preached,  and  Mead  called  on  to 
relate  his  experience  to  the  Conference.  In  the  evening  the  appointments  were 
read. 

Third  Day.  All  were  examined  by  the  bishop  as  to  their  confession  of 
faith  and  orthodoxy  of  doctrine;  two  were  found  to  be  tending  to  Unita- 
rianism.  All  were  requested  to  give  as  much  Scripture  as  they  could  recol- 
lect as  to  the  personality  of  the  Trinity,  especially  of  the  Holy  Ghost.  Two 
preachers  recanted  errors  in  doctrine  and  were  continued  in  fellowship. 
Asbury  and  Hull  preached  again.  Deep  feeling  prevailed;  the  sacrament 
administered,  the  services  continuing  until  near  sundown.  Many  sinners 
were  awakened,  and  ten  souls  converted. 

Fourth  Day.  Three  were  ordained  elders  and  two  deacons.  Conference 
adjourned  about  ten  o'clock. 

The  appointments  made  at  this  first  session  in  1787  were:  Rich- 
ard Ivy,  elder;  Burke,  John  Major,  Matthew  Harris;  Augusta, 
Thomas  Humphries,  Moses  Park;  Broad  River,  John  Mason, 
Thomas  Davis.  Beverly  Allen,  elder;  Edisto,  Edward  West; 
Charleston,    Lemuel    Green.     Reuben    Ellis,    elder;    Santee, 


52  EARLY  METHODISM  IN   THE   CAROLINJTS. 

Isaac  Smith;  Pee  Dee,  H.  Bingham,  L.  Andrews,  H.  Ledbet- 
ter;  Yadkin,  W.  Partridge,  B.  McHenry,  J.  Connor;  Salisbury, 
Mark  Moore. 

A  brief  reference  to  each  of  the  above  preachers,  not  already 
mentioned,  is  in  place.  Richard  Ivy  was  a  man  of  quick  and 
solid  parts,  seeking  not  himself,  his  great  concern  and  busi- 
ness to  be  rich  in  grace  and  usefulness;  a  holy,  self-deny- 
ing Christian;  he  died  in  1795.  Of  Matthew  Harris  little  is 
known;  he  disappears  from  the  Minutes  in  1791.  Moses  Park 
disappears  from  the  Minutes  in  1790.  John  Mason  and  Thomas 
Davis  retired  in  1788.  H.  Bingham  died  the  next  year,  and 
was  buried  at  Cattle  Creek  Camp  Ground;  a  plain  tablet  marks 
the  spot.  Edward  West  located  after  1790.  Lemuel  Green 
located  in  1800.  Reuben  Ellis  was  of  large  body  but  slender 
constitution,  of  slow  but  sure  and  solid  parts,  an  excellent 
counselor  and  guide;  died  in  179G.  L.  Andrews  died  in  1790. 
H.  Ledbetter,  after  several  years,  located,  living  in  upper  Car<  >- 
lina,  and  died  in  the  faith.  W.  Partridge  traveled  several  years, 
located  some  twenty,  then  reentered  the  Conference,  traveling  a 
year  or  two,  and  died  in  1817,  exclaiming,  "  For  me  to  die  is 
gain!  "  B.  McHenry  became  one  of  the  giants  of  the  West,  dy- 
ing there  in  1833.  James  Connor  died  in  1789.  Mark  Moore 
located  in  1799.  Travis  states  concerning  him:  "He  was  not  a 
regular  itinerant;  too  unsettled,  except  in  piety  and  devotion." 
He  lived  to  a  good  old  age,  still  a  faithful  and  holy  minister. 

In  1786  the  Broad  River,  Santee,  and  Pee  Dee  circuits  are  for 
the  first  time  named.  South  Carolina  in  territory  is  triangular, 
the  Savannah  River  its  base;  its  apex,  the  Atlantic.  There  being 
few  towns,  villages,  hamlets,  the  broad  streams  coursing  through 
its  length  properly  map  the  territory,  giving  metes  and  bounds, 
and  names  as  well,  to  the  circuits.  A  glance  at  the  map  shows 
the  Savannah  River  its  western  boundary;  next  the  Edisto, 
running  half  through  the  state;  then  the  two  San  tees,  soon 
becoming  the  Congaree  and  then  branching  out  into  the  Sa- 
luda, Broad,  and  Wateree  rivers — the  Wateree  becoming  the 
Catawba,  and  running  up  into  North  Carolina;  then  next 
Lynch's  River  and  the  two  Pee  Dees,  with  innumerable  lesser 
streams  all  over  the  state.  It  is  the  purpose  of  these  annals  to 
follow  as  minutely  as  possible  the  footprints  of  the  pioneers, 
and  in  as  chronological  order  as  may  be. 


II.  M.  MOOD.  F.   MILTON  KENNEDY. 

JOHN  R.  PICKETT. 


.1.  T.  WTGHTMAN. 
J).  J.  SIMMONS. 


EARLY  METHODISM  IN  THE  CAROLINAS.  55 

All  the  Conferences  from  the  first  to  the  fourteenth  were 
held  in  Charleston,  except  the  eighth  session,  held  at  Finch's, 
which  soon  after  became  the  site  of  Bethel  Academy.  The 
crowded  condition  of  entertainment  in  the  country  induced 
ever  after  the  selection  of  cities  as  the  seats  of  meeting.  All 
these  Conferences  were  presided  over  by  Coke  and  Asbury 
jointly,  oftener  by  the  last  alone,  except  the  twelfth,  held  by 
Jonathan  Jackson  at  Asbury's  appointment. 

Of  course  it  is  impossible  to  note  the  sessions  of  Conferences 
seriatim.  In  the  first  place,  but  little  is  known  of  the  business 
transacted;  and  to  give  the  appointments  and  preachers  would 
overrun  our  limits  to  little  profit,  so  we  notice  only  a  few  of 
both. 

The  second  session  was  held  March  14,  1788.  On  his  way  to  it 
Asbury  preached  at  Beauty  Spot,  in  Marlborough  county.  Why 
so  called  we  know  not,  save  that  the  whole  country  is  lovely. 
Nothing  is  said  of  the  building  in  which  service  was  held,  but 
we  remember  the  huge,  barn-like  structure  once  existent  at  a 
later  day,  possibly  giving  place  now  to  one  of  more  architectural 
beauty  in  keeping  with  the  wealth  and  intelligence  of  that  com- 
munity. The  bishop  preached  on  "  The  wilderness  and  soli- 
tary place,"  etc.,  and  on  "They  weighed  for  me  thirty  pieces 
of  silver."  They  had  a  gracious,  moving  time.  Then  en  route, 
resting  at  Rembert's,  Monday  found  them  in  their  saddles,  con- 
tending with  the  swamps  of  Santee,  passing  ruined  Dorchester, 
and  so  on  to  the  city. 

Of  the  business  done  nothing  is  known.  Asbury,  in  his 
journal,  notes  the  riot  at  the  church,  causing  even  the  ladies  to 
leap  from  the  windows;  Henry  Bingham  reported  dead;  and 
two  circuits,  Saluda  and  Waxhaws,  added  to  the  appointments. 
Of  the  Saluda  Circuit  there  is  no  definite  information.  Allied 
with  Bush  River  in  Newberry  county,  possibly  it  began  in 
Laurens,  taking  in  Greenville  and  Anderson.  As  in  1800  it 
was  united  with  Cherokee,  its  boundary  presently  to  be  given, 
this  conjecture  may  not  be  wrong.  The  Conference  of  1788 
(the  second)  over,  Asbury  takes  up  his  restless  travel,  presses 
on  to  Cattle  Creek,  in  Edisto  Circuit,  Gassaway  with  him ;  com- 
plains that  the  people  are  "insensible,"  "more  in  love  with 
Christ's  messengers  than  with  Christ."  Doubtless  they  had 
been  troubling  him  about  some  favorite  preachers.     Then  on  to 


56  EARLY  METHODISM  IN  THE  CAROLINA*. 

Broad  River,  Isaac  Smith  with  him  at  Finch's.  Travels  two 
hundred  miles,  doubling  often  for  some  out-of-the-way  appoint- 
ment, and  up  often  until  twelve  o'clock  at  night  meetings. 

The  third  session  began  March  ]6,  1789.  Good  reports  had; 
nine  hundred  increase  in  membership  recorded.  No  riotous  ex- 
cesses this  time,  but  the  city  press  bitter  in  its  invectives;  no 
wonder,  considering  the  indiscreet  action  anent  slavery.  Four- 
teen preachers  stationed  in  Carolina,  among  them  John  Andrew 
(father  of  the  bishop)  on  Cherokee  Circuit,  Humphries,  Isaac- 
Smith,  and  Gassaway.  Charleston  strangely  left  blank;  Pee 
Dee  Circuit  divided  into  Great  and  Little  Pee  Dee,  and  Chero- 
kee and  Bush  River  first  named.  On  Bush  River  was  William 
Gassaway.  Under  that  name  the  record  is  continuous  until 
changed  in  1820  to  Newberry  Circuit.  Farther  on  in  these  an- 
nals more  will  be  said  of  that  famous  charge. 

The  fourth  session,  February  15,  1790,  was  one  "of  peace  and 
love."  Increase,  six  hundred  and  thirty  members.  City  Meth- 
odists considered  "too  mute  and  fearful";  the  outside  people, 
"violent  and  wicked."  Asbury,  resuming  his  travel,  preaches 
at  Linder's,  has  "a  dry  time";  at  Cattle  Creek,  "better";  then 
on  to  Chester.  He  laments  the  spiritual  death  wrought  by  An- 
tinomian  leaven;  complains  of  "the  leaning  to  Calvinism,"  and 
"the  love  of  strong  drink."  Whatcoat  and  himself  appoint  a 
night  meeting;  only  "two  men  came,  and  they  were  drunk." 
Complains  of  the  roads,  and  the  people  who  "pass  for  Chris- 
tians." Thinks  a  prophet  of  strong  drink  might  suit  them 
well.  And  there  were  some  of  that  sort,  if  history  be  a  faith- 
ful chronicler.  In  this  very  year  of  1790,  Dr.  Howe  states, 
"  ministers  were  disciplined  for  drunkenness,  and  at  funerals 
often  the  living  were  not  sufficiently  sober  properly  to  bury  the 
dead."  Tradition  asserts  that  once  hereabout  a  minister  was  so 
far  gone  in  the  pulpit  as  to  fall  asleep  during  the  singing  of  the 
hymns;  being  aroused  by  the  precentor  telling  him  "  it  was  out," 
he  drowsily  replied,  "Fill  her  up  ay' in."  At  this  session  nine- 
teen preachers  were  stationed. 


CHAPTER  VII. 

The  Fifth  Session — Elation  and  Depression— Religious  Swearing — Ham- 
met's  Arrival — Sixth  Session — Mathews  Withdraws— Cherokee  Circuit 
— Hard  Work,  Small  Salary— Seventh  Session— Eighth  Session  at  Finch's 
— McKendree— Enoch  George — Spiritual  Declension— Tabulated  Matter 
in  Conference  Minutes — Mt.  Bethel  Academy — Jenkins's  Disappointment 
— Simon  Carlisle. 

THE  fifth  session  began  February  23,  1791.  Concerning  it 
but  little  data  exist.  On  his  way  to  the  city  Asbury  ex- 
ults in  the  success  of  the  gospel,  rejoices  to  find  "this  desert 
country  has  gracious  souls  in  it."  "How  great  the  change  in 
six  years!  "  "  Under  Gassaway,  on  Little  Pee  Dee,  an  increase 
of  over  eight  hundred;  the  aggregate  increase  in  the  Confer- 
ence, over  twelve  hundred."  And  yet  he  was  shortly  after 
much  cast  down.  At  Georgetown  he  preached  "a  plain,  search- 
ing sermon;  but  it's  a  day  of  small  things."  The  wicked 
youths  were  playing  without,  and  there  was  inattention  within. 
But  great  changes  require  time. 

Travis  relates  of  one  at  Georgetown  swearing  religiously  at  a 
later  period.  Alas!  there  are  fears  that  many  Church  members 
do  it  irreligiously.  "  Brother  Roquie,  are  you  happy?  "  inquired 
a  good  woman  of  one  shouting.  "Yes,  yes;  I  is  happy."  She 
looking  him  in  the  face,  not  incredulously  yet  without  reply, 
he  added:  "I  swear  I  is  happy."  A  case  for  Sterne's  recording 
angel.  After  all,  the  good  old  Frenchman  died  in  the  faith, 
conquering  what  was  long  a  bad  habit. 

Bishop  Coke  attended  this  Conference,  having  been  ship- 
wrecked off  Edisto.  He  brought  Mr.  Hammet  over  from  the 
West  Indies.  Hammet  was  disappointed  in  not  receiving  the 
city  appointment.  James  Parks  being  sent,  Hammet  pursued 
the  bishop,  seeking  it  for  himself.  Asbury  writes,  under  date  of 
Charleston,  1791:  "I  went  to  church  under  awful  distress  of 
heart.  .  .  .  The  people  claim  the  right  to  choose  their  own 
preachers,  a  thing  quite  new  among  Methodists.  None  but 
Mr.  Hammet  will  do  for  them.  We  shall  see  how  it  will  end." 
And  it  was  soon  seen,  culminating  in  schism  shaking  the 
Church  in  that  city  to  its  foundations,  resulting  in  a  loss  of 

(57) 


58  EARLY  METHODISM  IN  THE  CAROLINA*. 

membership  of  27.27  per  cent.  Mr.  Haminet  set  up  for  him- 
self, calling  his  church  Trinity,  and  his  people  Primitive 
Methodists.  Succeeding  for  a  time,  at  his  death  came  disin- 
tegration, some  returning  to  the  old  fold,  some  to  other 
Churches,  others  to  the  world.  Mr.  Brazier,  falling  heir,  sold 
the  church  to  the  Protestant  Episcopalians.  It  was  recovered 
by  the  trustees,  and  eventually,  with  other  property,  came  into 
our  possession.  Mr.  Hammet  died  in  1803,  and  his  dust  lies  in 
the  rear  of  Trinity  Church. 

The  sixth  session  began  February  14,  1792.  It  was  unusual- 
ly close  in  the  examination  of  character,  doctrine,  and  experi- 
ence. The  bishop  explained  publicly  our  Church  polity,  giving 
reasons  for  not  committing  the  society  in  Charleston  to  Mr. 
Hammet,  who  was  unknown,  a  foreigner,  and  not  uniting  with 
the  American  Church.  Philip  Mathews  withdrew  from  the  con- 
nection, his  character  passing  in  examination,  though  Asbury 
thought  "  it  had  been  better  to  subject  it  to  scrutiny."  Seven- 
teen years  after,  in  1809,  Travis  reports  him  as  feeling  the 
pulses  of  some  converts  in  Georgetown  who  were  apparently 
lifeless,  and  his  saying:  "Mr.  Travis,  I  want  you  to  pray  for 
me."  "  Well,"  said  Travis,  "  kneel  down  here."  "  Oh !  "  was  the 
reply;  "I  want  you  to  do  it  privately."  There  was  no  rejoinder 
on  the  part  of  Mr.  Travis. 

At  this  Conference  James  Jenkins  was  admitted.  He  came 
near  rejection;  but  it  being  found  that  Mathews  would  with- 
draw, Jenkins  was  sent  in  his  place  to  the  Cherokee  Circuit. 
And  here  for  the  first  time  we  have  accurately  stated  its  bound- 
aries and  much  relating  to  the  labors  of  the  first  preachers. 
This  circuit  was  formed  in  1789  by  John  Andrew  (father  of 
Bishop  Andrew)  and  Philip  Mathews.  It  began  near  Camp- 
bellton,  near  Hamburg,  then  up  the  Savannah  River  to  old 
Cherokee  Town,  thence  in  a  line  along  the  Blue  Badge  across  to 
Saluda,  following  the  river  down,  then  to  the  present  site  of 
Cokesbury  and  on  to  Edgefield,  embracing  that  district  together 
with  Abbeville  and  Pendleton.  The  last,  it  will  be  remembered* 
has  been  since  divided  into  two  or  more  counties.  It  was  a  six- 
weeks'  circuit,  three  hundred  miles  in  circumference.  Metho- 
dism was  little  known,  and  that  little  unfavorably.  Here  Allen 
fell ;  the  society  he  founded,  and  where  he  sinned,  was  entirely  bro- 
ken up,  but  one  man  holding  fast  his  integrity.     The  opposition 


EARLY  METHODISM  IN  THE  CAROLINAS.  59 

met  with  was  light  compared  with  other  matters  demanding  en- 
durance. The  previous  winter  had  been  severe;  the  large  grain 
crop  had  to  be  fed  away  to  the  cattle,  depending  on  the  wheat 
crop  for  sustenance;  this  failed  through  the  rust;  then  came 
drought,  in  which  there  was  no  yield  of  corn.  Famine  threat- 
ening, the  preachers  feared  they  would  have  to  leave — no  food 
scarcely  for  themselves  and  horses.  For  the  last  there  were 
but  three  places  where  corn  could  be  had,  musty  wheat  and 
grass  their  only  food.  The  people  got  through  the  year  by  par- 
tial supplies  from  abroad  and  the  abundance  of  fruit  existing. 
In  addition  their  lives  were  in  danger  from  the  Indians,  their 
chief  town  being  but  a  few  miles  from  one  of  the  appointments. 
Attending  service  once,  they  indulged  in  laughter;  the  chief 
apologized,  saying:  "They  do  not  know  to  whom  you  were  talk- 
ing; but  I  know:  it  was  to  the  Great  Spirit."  In  an  attack  on 
the  town  this  chief  was  killed,  causing  all  families  to  flee  save 
two,  and  to  these  the  preachers  ministered.  There  were  a  few  log 
churches,  but  in  private  dwellings,  for  the  most  part,  religious 
services  were  held.  Amid  it  all,  souls  were  converted.  The 
presiding  elder,  Reuben  Ellis,  so  extensive  was  his  district  (the 
entire  state),  visited  the  circuit  only  twice.  On  settlement  by 
the  stewards,  Mr.  Jenkins  received  twenty-two  dollars,  including 
presents.  Souls,  however,  were  converted.  At  Gribble's  a  man 
ran  up  and  requested  prayer.  All  were  deeply  affected,  five  join- 
ing the  Church.  An  awful  circumstance  occurred:  a  youth  under 
awakening  hanged  himself.  Brought  up  under  the  teaching  of 
Calvinism,  he  was  driven  to  despair.  Did  all  this  toil  and  labor 
pay?  One  has  but  to  compare  the  returns  of  this  sixth  session 
with  the  one  hundred  and  eighth,  as  set  forth  in  the  Minutes,  to 
see,  notwithstanding  thousands  safe  in  heaven,  that  thousands 
more  are  on  the  way;  the  3,665  members  in  all  Carolina  and  Geor- 
gia, compared  with  the  72,000  in  Carolina  alone,  giving  a  good 
percentage  of  increase  in  less  than  a  century. 

The  seventh  session  began  December  24,  1792.  A  singular 
anomaly — two  Conferences  in  one  year.  The  appointments,  it 
will  be  understood,  are  for  1793.  It  was  the  overlooking  the 
fact  of  two  Conferences  in  one  year  that  led  to  the  differences 
of  opinion  between  members  of  the  body  in  enumerating  the  ses- 
sions of  the  Conference  at  a  later  date.  This  session  was  longer 
than  usual.     The  preaching  was  so  exciting  that  "the  blacks 


60  EARLY  METHODISM  IX  THE  CAROL1NAS. 

were  hardly  restrained  from  crying  aloud."  Seventeen  preach- 
ers were  stationed.  It  was  the  first  Conference  Jaihes  Jenkins 
attended.  He  says:  "  It  was  a  source  of  joy  to  meet  the  preach- 
ers. Peace  and  harmony  reigned,  and  their  spiritual  strength 
was  greatly  renewed."  James  Douthet  was  received  on  trial. 
He  had  been  found  by  Jenkins  the  year  before,  greatly  afflicted 
with  rheumatism,  trying  to  flee  the  call.  He  labored  for  thir- 
teen years,  located  in  1806,  and  was  long  a  local  preacher  of 
great  pulpit  force;  often  mentioned  by  Asbury  as  "good  Father 
Douthet";  dying  in  the  faith. 

It  was  determined  to  unite  the  Georgia  and  South  Carolina 
Conferences,  and  the  eighth  session  was  accordingly  appointed 
for  Finch's,  in  Newberry  county.  This  Conference  was  greatly 
straitened  for  room:  "  twelve  feet  square  in  which  to  confer,  sleep, 
and  accommodate  the  sick."  The  Bethel  Academy  buildings 
were  not  completed,  and  not  dedicated  until  the  next  year,  1795. 
It  was  a  remarkable  Conference,  not  only  on  account  of  the 
union  with  Georgia,  but  it  was  the  seat  of  the  first  educational 
enterprise  undertaken  by  the  Church  in  Carolina;  and  here  were 
gathered  some  of  the  mighty  men  to  be  developed  in  after  years. 
McKeudree  came  with  Asbury.  George  was  already  there. 
Reuben  Ellis,  Philip  Bruce — Ellis  to  go  back  to  Virginia,  and 
Bruce  to  lead  the  entire  sacramental  host  for  the  year — Tobias 
Gibson,  N.  Watters,  Isaac  Smith,  Joseph  Moore,  Jonathan 
Jackson,  and  James  Jenkins  were  there.  William  Gassaway  had 
located,  but  soon  after  reentered,  doing  yeoman  service  to  the 
cause.  Under  a  great  display  of  divine  power,  Reuben  Ellis 
preached  and  Hope  Hull  exhorted. 

Here  Asbury  was  in  much  affliction,  but  attended  to  all  his 
duties.  Every  attention  was  paid  the  Conference,  the  Presby- 
terians offering  their  house  of  worship.  James  Jenkins  was 
ordained  deacon,  the  bishop  remarking,  "  You  feel  the  hands  of 
the  bishop  very  heavy,  but  the  devil's  hands  will  be  heavier 
still."  McKendree  was  sent  for  one  quarter  to  Union  Circuit, 
and  removed  to  Virginia  the  next  year.  He  had  traveled  under 
O' Kelly,  and  had  become  prejudiced  against  Asbury;  a  closer 
acquaintanceship  satisfied  him  that  Asbury  had  been  misrepre- 
sented. He  was  near  six  feet  in  height,  robust,  weighed  a  hun- 
dred and  sixty  pounds,  strong  and  active,  fair  complexion,  black 
hair,  blue  eyes;  his  intellect  quick,  keen,  but  calm  and  observant. 


EARLY  METHODISM  IN  THE  CAR0L1NAS.  61 

His  garb  was  almost  Quakerish  in  its  simplicity;  a  man  for  the 
times,  leading  in  triumph  the  Church  in  the  wilderness.  He  died 
in  1835,  his  last  words  being,  "All  is  well ";  and  his  dust  reposes 
beside  Bishop  Soule's,  in  the  Vanderbilt  grounds,  near  Nashville. 
Enoch  George,  like  McKendree,  was  near  six  feet  in  height; 
stout,  almost  corpulent;  energetic,  and  of  military  bearing.  His 
form  was  imposing,  face  broad,  forehead  prominent,  nose  large, 
eyes  blue  and  deeply  set,  eyebrows  dark  and  projecting,  hair 
black,  tinged  with  gray;  his  complexion,  from  the  malaria  of  the 
South,  sallow.  His  whole  person  was  stamped  with  character; 
his  piety  profound  and  tender;  one  of  the  most  effective  preachers 
of  his  day.  In  1794  he  was  on  the  Great  Pee  Dee  Circuit,  and 
this  year  was  sent  to  Edisto.     He  himself  says: 

My  labors  were  of  a  most  painful  kind;  in  a  desert  land,  amongst  almost 
impassable  swamps,  and  under  bilious  diseases  of  almost  every  class,  which 
unfitted  me  lor  duty  in  Charleston  or  amongst  the  hospitable  inhabitants  of 
the  "  Pine  Barrens."  In  the  midst  of  all  this  my  mind  was  stayed  on  God,, 
and  kept  in  perfect  peace.  Prospects  in  general  were  very  discouraging. 
At  my  second  year  in  this  region,  Bishop  Asbury  inquired  if  we  knew  of  the 
conversion  of  any  souls  within  the  bounds  of  the  Conference  the  past  year, 
and  to  the  best  of  my  recollection  the  whole  of  us  together  could  not  re- 
member one.  At  this  session  of  the  Conference  [1795]  nearly  all  the  men 
of  age,  experience,  and  talent  located  [among  them  Humphries,  Hope  Hull, 
Parks,  Ledbetter,  McHenry,  Coleman  Carlisle,  and  Lipsey].  I  was  appoint- 
ed presiding  elder  and  besought  the  preachers  and  people  to  unite  as  one 
man,  and  to  seek  by  fasting  and  prayer  a  revival  of  the  work  of  the  Lord  in 
the  midst  of  these  years  of  declension  and  spiritual  death.  The  Lord  heard, 
and  the  displays  of  his  power  were  so  manifest  that  near  two  thousand  mem- 
bers were  added  to  the  district  in  a  few  months. 

Mr.  George  anxiously  sought  a  change  to  a  more  northerly 
climate,  but  was  denied  and  sent  to  Georgia;  another  trial,  as 
his  own  district  was  in  peace,  but  the  other  full  of  contention 
and  strife.  But  that  year  ended  his  labor  in  the  South.  In 
1816  he  was  elected  and  ordained  bishop,  closing  his  earthly 
existence  in  holy  triumph  in  1828. 

From  Enoch  George's  record  and  from  the  General  Minutes, 
notwithstanding  the  unusual  strength  of  laborers  in  Carolina 
and  Georgia,  the  returns  show  a  heavy  decrease  in  membership. 
And  here,  once  for  all,  with  reference  to  increase  and  decrease 
and  statistical  details  in  general,  these  annals  need  not  be  en- 
cumbered. Tabulated  statements  will  be  found  in  the  Appendix 
giving  all  information  necessary.     A  study  of  these  will  show 


62  EARLY  METHODISM  IN  THE  CAROLINAS. 

a  singular  fluctuation  in  the  membership,  arising  possibly  from 
persecution,  schisms,  or  rigid  discipline.  From  that  review  it 
will  be  seen  that  it  was  not  until  the  eighteenth  session  in 
1804  the  numbers  were  more  than  ten  thousand  whites  and  three 
thousand  colored.  After  that,  the  increase  was  more  steady  un- 
til 1830,  falling  off  more  than  one-half  the  next  year — 40,335 
whites  and  21,554  colored;  and  in  1831  in  Carolina  20,813  whites 
and  19,144  colored.  Setting  off  the  Georgia  Conference  explains 
it.  There  were  no  great  changes  for  nearly  forty  years,  when 
the  sixty-fifth  session  shows  a  decrease  of  three  thousand  whites 
and  nearly  four  thousand  colored,  caused  by  transfer  to  the 
North  Carolina  Conference  in  1850;  then,  some  time  after,  a  de- 
pletion of  ten  thousand  members,  but  still  the  advance  was  on- 
ward. The  depletion  in  colored  membership  in  1864  was  47,460; 
in  1865  it  was  26,283,  gradually  growing  less  until  in  1878,  when 
they  ceased  to  be  reported.  This  tabulated  statement,  with  the 
mortuary  record,  list  of  members  of  the  Conference,  as  also  dele- 
gates to  the  General  Conference,  and  other  tabulated  matter, 
was  the  work  of  the  author  of  these  annals  when  editor  of  the 
Annual  Minutes  from  1870  to  1880;  of  which  he  would  have 
said  nothing  at  all  if  some  of  them  had  not  been  appropriated 
in  another  volume  without  any  credit  given  whatever. 

Returning  to  this  eighth  session  at  Finch's,  an  article  from 
the  Southern  Christian  Advocate  of  1852,  and  copied  into  Deems's 
Annals  for  1856,  states: 

This  section  of  Newberry  was  peopled  by  emigrants  from  Virginia,  among 
them  the  Finches,  the  Crenshaws,  the  Malones.  They  were  Methodists, 
and  when  the  subject  of  a  high  school  was  agitated,  they  entered  heartily, 
and  with  liberal  subscriptions,  into  the  project.  Edward  Finch  gave  thirty 
acres  of  land  and  a  site  for  the  institution.  During  1794  the  building  was 
completed,  and  formally  dedicated  by  Bishop  Asbury  March  20,  1795,  and 
named  Mount  Bethel.  The  Rev.  Mark  Moore,  eminently  qualified,  was  for  six 
years  rector,  aided  by  Messrs.  Smith  and  Hammond.  The  latter,  the  father 
of  ex-Governor  Hammond,  took  charge  after  Mr.  Moore's  retirement,  teach- 
ing with  signal  ability  for  many  years.  It  was  largely  patronized,  even  from 
Georgia  and  North  Carolina.  Leading  men  from  Carolina — among  them  the 
Cal dwells  of  Newberry,  Judge  Earle,  the  first  ex-Governor  Manning,  and 
William  and  Wesley  Harper — were  here  academically  instructed. 

The  main  building  was  twenty  by  forty  feet,  divided  by  a  partition,  with 
chimneys  at  each  end  constructed  of  rough,  unhewn  stone.  The  upstairs 
was  used  as  lodgings  for  the  students.  Several  comfortable  cabins  were  also 
built,  as  residences  for  the  teachers  and  as  boarding  houses.  About  one 
hundred  yards  off,  at  the  foot  of  a  hill,  ran  a  bold  spring  of  pure  water.     Of 


EARLY  METHODISM   IX   THE  CAROLINA!*.  63 

this  monument  of  Asbury's  zeal  in  the  cause  of  education  nothing  scarcely 
remains  except  the  three  chimneys  of  Father  Finch's  house,  which  still  stand 
as  solitary  sentinels  over  this  classic. ground. 

Near  by  is  a  large  graveyard,  in  which  many  of  the  original  settlers  and 
some  of  the  students  sleep  in  death.  Here,  too,  in  modest  seclusion,  lie  the 
remains  of  the  Rev.  John  Harper.  A  rude  stone,  some  six  or  eight  inches 
above  the  ground,  bearing  the  initials  "J.  H.,"  marks  this  grave. 

After  years  of  usefulness  the  academy  began  to  decline,  and  ceased  to  ex- 
ist about  1820,  superseded  by  Mount  Ariel  and  Cokesbury  schools. 

Of  the  Rev.  John  Harper  more  hereafter.  How  strange  that 
such  entire  desolation  marks  the  spot  once  so  noted!  In  1851 
the  Eev.  Colin  Murchison  attempted  to  establish  and  build  a 
church,  but  none  now  exists.  While  James  Jenkins  was  on  his 
way  to  Finch's  from  Oconee,  Ga.,  with  $40  out  of  $G4  allowed 
him,  he  fancied  that  Santee,  because  Isaac  Smith  had  been  there, 
would  be  an  admirable  work.  And  to  it  he  was  appointed;  but 
he  had  great  trouble  there,  as  may  hereafter  be  seen. 

This  year  the  second  expulsion  from  the  Conference  occurred: 
Beverly  Allen  in  1792,  and  Simon  Carlisle  in  1794.  This  was  a 
terrible  wrong  inflicted  on  an  innocent  man.  Coleman  Carlisle, 
his  brother,  gives  a  thrilling  relation  of  the  circumstances. 
Simon  reproving  a  wicked  young  man,  incurred  his  wrath. 
Placing  a  pistol  in  the  preacher's  saddlebags,  he  accused  him 
of  theft.  Next  day,  procuring  a  search  warrant,  and  making 
oath  that  he  believed  Parson  Carlisle  had  stolen  his  pistol,  an 
officer  started  in  pursuit.  Overtaking  Mr.  Carlisle  and  making 
known  his  business,  Mr.  C.  readily  consented  to  be  searched,  and, 
conscious  of  his  innocence,  was  eager  for  the  examination  of  his 
saddlebags.  But,  alas!  out  comes  the  pistol.  Carlisle,  thun- 
derstruck, knew  not  what  to  do,  but  calmly  gave  himself  up  to 
the  officer.  He  was  found  guilty;  even  the  Church  expelled 
him.  The  Minutes  ask,  "  Who  have  been  dismissed  for  im- 
proper conduct?"  and  his  name  appears  with  three  others  of 
other  Conferences.  Now  mark  the  sequel.  Two  long  years  he 
suffered  the  reproach,  and  then  a  wretched  young  man  on  his 
deathbed  frantically  cried:  "I  cannot  die  until  I  reveal  one 
thing!  Parson  Carlisle  never  stole  that  pistol;  I  myself  put  it 
in  his  saddlebags."  Brother  Carlisle  was  restored  to  the  Church 
and  ministry,  dying  in  peace,  a  member  of  the  Tennessee  Con- 
ference, in  1838.  It  is  useless  to  conjecture  why  this  was  per- 
mitted concerning  an  innocent  man,  while  it  is  written,  "All 
things  work  together  for  good  to  them  that  love  God." 


CHAPTER  VIII. 

The  Ninth  Session — Rapid  Interchange  of  Preachers — Broad  River  Circuit — 
Incidents — Cowles  and  Darley— Ivy's  Boldness — Philip  Bruce — The  Tenth 
Session — Street  Preaching — Bethel  Church — Jenkins  Denied  Orders — 
Reuben  Ellis — Dark  Days— Large  Decrease  in  Membership — Necrological 
— Lorenzo  Dow. 

THE  ninth  session  began  January  1,  1795.     Little  is  said  of 
it  anywhere.      It  was  at  that  time  of  general  depression 
when  Enoch  George  says  that  not  a  preacher  could  show  one 
soul  converted.     The  Minutes  tell  of  short  terms  of  service  by 
the  preachers — three  and  six  months;  good  generalship  in  the 
bishop,  looking  not  only  to  celerity  of  movement,  but  to  a  rapid 
interchange  of  place  and  talent  as  well.    With  a  celibate  ministry 
this  was  easily  effected,  but  not  otherwise.     Hence  such  men  as 
McKendree,  George,  and  others  were  quartered  without  mercy. 
Quarter  enters  largely  into  Methodist  nomenclature.    Asbury,  la- 
menting to  Jenkins  his  not  getting  round  his  district  (the  whole 
state)  but  three  times,  regrets  that  "he  did  not  get  round  quar- 
terly"    "I  told  him,"  said  Mr.  Jenkins,  "that  if  I  had  been 
quartern!,  and  each  part  made  to  travel,  I  might  have  done  it," 
To  this  session  Asbury  brought  Samuel  Cowles  and  James 
Borers.     Cowles  and  Jenkins  were  sent  to  Broad  Biver  Circuit, 
formed  in  1785  by  Stephen  Johnson.     It  began  in  the  Dutch 
Fork  above  Columbia,  on  both  sides  of  Broad  Biver  to  Pacolet 
Springs,  parts  of  Fairfield,  Newberry,  Chester,  and  Union  coun- 
ties in  it.     Within  these  bounds  were  Grissom  and  Partridge, 
local  preachers.     The  first  Quarterly  Conference  was  at  Finch's, 
where,  in    March,  Asbury  dedicated  Mount  Bethel  Academy. 
Preaching  with  convincing  power  from  "  Bejoice  evermore,"  a 
young  man  was  converted,  and  moving  West,  became  a  preacher. 
At  Fish  Dam  they  had  a  gracious  revival,  "  sweeping  the  neigh- 
borhood."   In  the  interchange  of  preachers,  Enoch  George  came 
up  from  Charleston,  persuading  Cowles  to  take  his  place  there. 
His  reason  for  leaving  was  that  "  the  people  there  have  more 
sense  than  he  had."     Jenkins,  by  order  of  the  elder,  exchanged 
with  James  Douthet  from  Saluda,  one  quarter.     Fruit  being 
plentiful,  much  brandy  led  to  much  wickedness.     This  he  could 
(64) 


EARLY  METHODISM  IX   THE  CAROLINAS.  65 

not  bear.  The  wicked  called  whisky  "Jenkins's  devil,"  and  in- 
vited their  friends  to  partake  of  it  under  that  name.  His  oppo- 
sition to  its  manufacture  and  use  awakened  enmity,  and  the 
money  value  of  three  months'  labor  was  compensated  with  eight 
dollars,  half  of  which  he  gave  to  Douthet,  gladly  escaping  to  his 
own  circuit  again.  The  last  Quarterly  Conference  was  at  Sea- 
ley's  Meetinghouse,  once  on  the  road  between  Richburg  and 
Rock  Hill,  in  Chester  county,  now  no  more.  Here  he  heard  old 
Brother  Walker,  often  Asbury's  kind  host,  say  "  he  had  been 
fifty  years  serving  God,  and  that  even  yet  he  was  often  severely 
tempted."  This  greatly  encouraged  the  preacher.  This  year 
Mr.  Jenkins  considered  one  of  the  best  in  his  ministry,  so  far  as 
money  was  concerned;  he  received  $52  out  of  §64  No  wonder 
locations  were  rife;  but  these  men,  while  working  with  their  own 
hands  for  bread,  still  were  freely  breaking  the  bread  of  life  to 
thousands. 

Of  Samuel  Cowles,  Dr.  G.  G.  Smith  tells  of  his  being  a  trooper 
in  the  Washington  Light  Horse  at  the  Cowpens,  Avhen,  sweeping- 
down  upon  a  dragoon  and  about  to  cut  him  down,  the  Masonic 
signal  of  distress  was  given  and  his  life  was  spared.  Years  after 
he  met  his  old  foe  in  Thomas  Darley,  a  brother  preacher  in  this 
Conference.     Cowles  and  Darley  both  located  in  1806. 

Richard  Ivy  died  this  year.  He  was  admitted  in  1777,  and  was 
among  the  first  elders,  serving  several  years,  mostly  in  Georgia. 
In  1793  he  was  appointed  traveling  book  steward;  then  his  name 
disappears  from  the  Minutes  until  the  record  of  his  death  in  1795. 
The  obituary  record  states:  "Eighteen  years  in  the  work,  trav- 
eling extensively;  a  man  of  quick  and  solid  parts;  a  man  of  af- 
fliction, spending  his  all,  with  his  life,  in  the  work."  In  Stevens's 
History  the  following  is  seen: 

During  the  Revolution  a  file  of  soldiers  surrounded  the  house  where  he 
was  preaching,  and  the  officers  entered,  drew  their  swords,  and  crossed  them 
on  the  table.  Ivy  was  not  alarmed,  but  continued  on  his  subject,  "  Fear  not, 
little  flock,"  remarking:  "  Some  Christians  fear  when  there  is  no  cause  for 
fear.  So  it  might  be  now.  These  men,  engaged  in  defense  of  their  country's 
rights,  meant  them  no  harm."  He  spoke  forcibly  on  the  cause  of  freedom 
from  foreign  and  domestic  tyranny,  glancing  from  the  swords  to  the  officers, 
as  if  he  would  remind  them  that  this  looked  too  much  like  domestic  oppres- 
sion. In  conclusion,  bowing  to  the  officers  and  opening  his  shirt  hosom,  he 
said:  "Sirs,  I  would  fain  show  you  my  heart;  if  it  beats  not  high  fork'gitimat^ 
liberty,  may  it  forever  cease  to  beat."  This  he  said  with  voice  and  look  thrill- 
ing the  whole  audience.  Many  sobbed  aloud,  some  cried  "Amen,"  while  the 
5 


66  EAttLY  METHODISM  IN  THE  CAliOLINAS. 

soldiers  without  swung  their  hats  and  shouted,  "  Huzza  for  the  Methodist 
parson!"  The  officers  shook  his  hand  at  parting,  and  said  "they  would 
share  with  him  their  last  shilling." 

Philip  Bruce,  leading  the  entire  Conference  the  past  year, 
1794,  was  this  year  stationed  in  Charleston,  with  the  oversight 
of  Georgetown  and  Edisto.  He  was  a  Virginian,  of  Huguenot 
descent,  of  fine  personal  appearance,  expressive,  calm,  dignified, 
and  determined;  a  bachelor,  as  were  most  of  the  early  preach- 
ers. It  is  said  that  he  was  once  near  being  married,  but  on 
consultation  with  Asbury  he  was  prevailed  on  to  remain  single. 
The  dear  old  bachelor  bishop  occasionally  feared  that  "the  devil 
and  the  women  would  get  all  his  preachers."  Mr.  Bruce  was 
but  two  years  in  this  Conference,  returning  to  Virginia,  and 
dying  in  Tennessee  in  1826. 

The  locations,  as  seen,  were  heavy.  Hardy  Herbert  died. 
He  was  a  youth  of  genius,  pleasing  as  a  speaker,  of  easy  and 
natural  elocution.     He  died  in  the  faith. 

The  tenth  session  began  January  1, 1796,  and  was  held  in  the 
Cumberland  Church,  undoubtedly.  Members  present,  twenty 
preachers  and  seven  graduates,  among  them  Enoch  George, 
Samuel  Cowles,  J.  Humphries,  James  Jenkins,  Jonathan  Jack- 
son, Joseph  Moore,  and  Benjamin  Blanton.  They  "began,  contin- 
ued, and  parted  in  peace."  The  bishop  remained  in  the  city  some 
little  time.  At  noon  on  Sunday  an  attempt  was  made  to  preach 
in  the  streets,  opposite  St.  Michael's  Church,  but  it  w7as  prevent- 
ed by  the  city  guard.  The  bishop  held  a  religious  service  in  the 
kitchen,  while  Blanton  held  a  sacramental  love  feast  in  the 
parlor  of  Brother  Wells's  house.  The  city  appeared  "  running 
mad  for  races,  balls,  and  plays."  He  laments  the  superficial 
state  of  religion  among  the  whites;  preaches  on  Sunday  from 
"  God  is  my  record,"  etc.,  and  at  night  on  "  Wolves  in  sheep's 
clothing."  "Some  laughed,  some  wept,  and  some  were  vexed." 
During  this  visit  lie  preached  eighteen  sermons,  met  fifteen 
classes,  wrote  about  eighty  letters,  read  some  hundred  pages, 
visited  thirty  families  again  and  again,  and  asks,  "But  who 
are  made  subjects  of  grace?" 

Cumberland  Church  had  now  been  used  several  years;  the  ne- 
cessity for  Church  extension  was  fully  felt,  and  so  another  church 
structure  is  designed,  and  a  lot  for  burial  purposes  sought  out. 
Subscriptions  were  started,  but  moved  slowly.     A  wealthy  gen- 


EARLY  METHODISM  IX   THE  CASOLINAS.  67 

tlemaii,  Mr.  Bennett,  on  being  approached  as  to  the  sale  of  a  lot, 
generously  gave  the  trustees  the  lot  on  which  Bethel  Church  now 
stands.  There  was  room  enough  for  a  parsonage  and  a  grave- 
yard, in  which  the  bodies  of  many  of  the  saints  now  sleep. 
Some  still  live  who  remember  the  long,  low,  dingy  building, 
then  deemed  quite  palatial,  where  the  bachelor  preachers  dwelt, 
and  for  a  long  time  after  occupied  by  families  also. 

At  this  Conference  James  Jenkins  was  entitled  to  elder's  or- 
ders, but  failed  to  get  them.  His  proclivity  for  reproof,  his  zeal 
to  do  right  himself  and  to  see  that  others  did  so  too,  did  not 
smooth  his  path  to  heaven,  and  hence  he  magnified  his  office  at 
a  heavy  per  cent  of  discount  on  his  popularity.  We  shall  have 
much  to  say  of  him  farther  on. 

Reuben  Ellis  died  this  year.  "A  man  large  in  body  but  of 
slender  constitution,  of  slow  but  solid  parts  as  counselor  and 
guide.  The  people  of  South  Carolina  well  knew  his  excellent 
worth  as  a  Christian  and  a  minister  of  Christ.  It  is  doubtful 
whether  there  be  one  left  in  all  the  connection  higher,  if  equal, 
in  standing,  piety,  and  usefulness,"  say  the  Minutes. 

This  ends  the  first  decade  of  Methodism  in  South  Carolina 
as  an  Annual  Conference.  The  growth  seemed  slow  (see  table 
in  Appendix).  The  first  Conference  numbers  were  whites, 
2,075;  colored,  141;  and  now  only  3,862  whites  and  826  colored, 
and  yet  in  1794  there  were  as  many  as  5,192  whites  and  1,220 
colored.  Thus,  in  not  having  increase  there  was  absolute  loss. 
This  was  about  the  darkest  period  in  our  annals.  It  will  be 
remembered  that  but  a  year  or  two  before  not  a  preacher  could 
call  up  a  solitary  soul  converted  to  God  during  the  year.  The 
same  in  Georgia.  Dr.  Smith  accounts  for  it  there  in  the  lack 
of  laborers.  Many  things  adverse  to  religion:  emigration,  po- 
litical strife,  leading  men  infidels  and  duelists,  the  Yazoo  fraud, 
a  wide  domain,  now  comprising  Alabama  and  Mississippi,  sold 
by  a  bribed  legislature  for  a  song;  the  people  too  busy  to  at- 
tend week-day  preaching  and  class  meeting;  the  entire  mem- 
bership in  Georgia  only  1,028,  when  five  years  before  they  were 
double  that  number.  As  far  as  Carolina  was  concerned,  the 
depletion  may  be  traced  to  the  unwise  action  on  slavery,  Al- 
len's fall,  the  Hammet  schism,  and  the  usual  opposition  of  all 
evil  to  Christ's  kingdom.  But  amid  it  all  the  cry  was  "  On- 
ward!" and  in  a  few  years  five  instead  of  four  figures  (see  Ap- 


68  EARLY  METHODISM  IN  THE  CAROLINAS. 

pendix)  were  used  to  report  the  numbers — proving  the  truth 
of  a  state  jurist's  observation  that  the  Methodists  were  like  the 
calves  in  Ezekiel's  vision,  "tliey  never  go  backward." 

Closing  the  first  decade  of  our  Conference,  there  well  may  be 
a  pause  in  the  chronological  order  of  the  narrative  to  briefly  no- 
tice the  death  of  laborers  not  already  named.  The  necrological 
record  (see  Appendix)  for  the  decade  is  eleven.  In  addition 
to  those  already  named,  are  the  following: 

AVoolman  Hickson,  the  first  stationed  preacher  in  George- 
town, S.  C. ;  in  1785,  with  John  Tunnell  in  Charleston.  He  was 
but  one  year  in  Carolina.  "A  man  of  splendid  talents  and 
brilliant  genius,  whose  whole  public  life  wras  oppressed  by  phys- 
ical weakness  and  suffering."  He  died  and  was  buried  in  New 
York. 

James  Connor,  an  undergraduate,  in  feeble  health,  dying 
shortly  after  in  Virginia.  "A  pious,  solid,  understanding  man, 
blessed  with  confidence  in  his  last  moments." 

Wyatt  Andrews,  serving  but  two  years,  dying  in  1790.  "As 
long  as  he  could  ride  he  traveled,  and  while  he  had  breath  he 
praised  God." 

John  Tunnell,  admitted  in  1777,  dying  in  1790;  thirteen  years 
in  the  work — a  man  of  solid  piety,  great  simplicity,  and  godly 
sincerity.  He  was  selected  as  one  of  the  pioneers  by  Asbury, 
and  stationed  at  Charleston  in  1785.  Soon  after,  he  became  one 
of  the  founders  of  Methodism  in  the  West.  It  is  said  that  such 
was  his  pathos  that  a  sailor,  stopping  to  listen  to  his  preaching, 
said  to  his  comrades  on  rejoining  them:  "I  have  been  listening 
to  a  man  who  has  been  dead  and  in  heaven;  but  he  has  re- 
turned, and  is  telling  the  people  all  about  that  world." 

Lemuel  Andrews,  "four  years  in  the  work;  died  without  any 
expressions  of  the  fear  of  death." 

Benjamin  Carter,  "six  years  in  the  ministry;  a  pointed,  zeal- 
ous preacher,  and  a  strict  disciplinarian."  He  was  wounded  in 
the  war  of  the  Revolution,  and  died  in  Georgia  in  1792,  "  blessed 
with  frequent  consolations  in  his  last  hours." 

Hardy  Herbert,  "  a  native  of  North  Carolina,  but  brought 
up  in  South  Carolina  on  the  banks  of  the  Broad  River;  a 
youth  of  genius,  pleasing  as  a  speaker,  of  an  easy,  natural  elo- 
cution."    He  died  in  the  fear,  favor,  and  love  of  God. 

Ira  Ellis  was  a  Virginian;  came  from  Kent  Circuit,  was  sta- 


EARLY  METHODISM  IN  THE  CAR0L1NAS.  69 

tioned  in  Charleston  in  1788,  and  the  next  year  jointly  on  the 
district  with  Reuben  Ellis.  We  are  not  advised  as  to  any  blood 
relationship  between  them.  He  was  said  to  be  much  in  con- 
trast to  Reuben  Ellis;  of  quick  and  solid  parts,  undissembled 
sincerity,  great  modesty,  and  with  uncommon  powers  of  reason- 
ing. Asbury  thought  that  "  with  the  advantages  of  education 
he  would  have  displayed  abilities  not  inferior  to  Jefferson  or 
Madison."  He  labored  only  two  years  in  Carolina,  returning  to 
Virginia  in  1790,  and  locating  in  1795.  There  is  no  account  of 
his  death  as  a  local  preacher. 

Another  famous  local  preacher,  and  long  connected  with  the 
Conference,  was  Thomas  Humphries  (1783-1820).     Of  his  par- 
entage, birthplace,  and  early  surroundings  nothing  is  on  rec- 
ord, and  only  here  and  there  brief  notice  of  his  labors.     He 
was  honored  in  inducting  James  Jenkins  into  the  Church  and 
ministry;  was  among  the  first  missionaries  to  Georgia,  and  for 
twenty  years  labored  at  his  own  charges  in  building  up  our 
Zion.     In  1783  he  was  admitted  into  the  connection  with  Major, 
Bruce,  Ira  Ellis,  and  Lee.     For  three  years  he  was  in  Virginia 
and  North  Carolina.     In  1786  he  was  sent  to  Georgia  with  Ma- 
jor as  junior;  in  1787,  Augusta;  in  1788  and  1789,  Pee  Dee; 
in  1790,  Georgetown.     For  three  or  four  years  his  name,  though 
among  the  elders,  does  not  show  among  the  appointments.     In 
L795  he  is  returned  as  located.     In  1796  he  was  on  Great  Pee 
Dee,   and   continued  traveling   until   finally  locating  in   1799. 
Probably  possessing  wealth  and  laboring  at  his  own  charges,  he 
was  not  under  the  usual  restrictions  of  a  traveling  preacher. 
Travis  states:  "  He  was  a  good  preacher,  one  of  the  greatest  nat- 
ural orators  of  his  day;  fine-looking,  with  an  exceedingly  bright 
eye,   which  sparkled  and   flashed  when   he  was  excited.     He 
preached  with  earnestness  and  power,  and  was  remarkable  for  na- 
tive wit  and  fearlessness."     It  was  in  Georgetown  he  more  than 
intimated  that  without  repentance  the  rich  and  noble  would  fare 
as  badly  as  the  poor.     Lovick  Pierce,  when  on  Pee  Dee,  says: 
"  He  lived  palatially,  was  rich  as  a  rice  planter,  quite  popular 
among  the  aristocratic,  with  no  discount  on  his  ministry  there- 
fore.    Faithful  in  his  warnings,  a  terror  to  evil-doers,  and  a 
praise  to  all  doing  well."     William  Capers,  later  on,  writes  of 
him    as  "his  venerable  friend   of   Jeffers  Creek,   Darlington, 
whence  having  removed  to  Lodibar,  Sumter,  he  felicitated  him- 


70  EARLY  METHODISM  IN  THE  CAROLINAS. 

self  much  upon  his  companionship.  In  an  old  Quarterly  Con- 
ference Journal  of  the  Santee  Circuit  from  1815,  now  before 
us,  is  a  record  of  the  local  preachers,  twenty-nine  in  number; 
the  name  of  Thomas  Humphries  heads  the  list,  and  opposite 
it  is  written:  "Ob.  in  the  faith,  October  20,  1820." 

Early  in  the  nineteenth  century  appeared  hereabout  the 
eccentric  Lorenzo  Dow,  a  free  lance  in  gospel  warfare;  the 
forerunner  of  latter-day  evangelists,  with  this  difference,  he 
received  but  little  encouragement  from  Church  authorities, 
accorded  now  to  many  free  from  connectional  rule,  and  so 
promising  of  disorder  and  disintegration.  Dow  could  not 
come  under  itinerant  locality,  and  so  was  allowed  to  rove  at  his 
own  will.  He  had  been  converted  under  Hope  Hull's  preach- 
ing in  New  England.  Visiting  him  in  Georgia,  he  found  him 
at  his  corncrib  and  saluted  him  with,  "How  are  you,  father?" 
The  hopeful  son  did  not  receive  much  encouragement  all  the 
same,  being  advised  to  "  stick  to  his  work."  Although  eccen- 
tric, Dow  was  a  great  polemic,  doing  valiant  battle  for  the 
truth.  Many  anecdotes  linger  in  connection  with  this  singu- 
lar man.  His  dropping  a  coal  of  fire  into  the  boot  of  an  ideal- 
ist, who  held  that  all  happening  was  simply  imaginary,  con- 
vinced the  learned  doctor  that  that  at  least  was  beyond  the 
force  of  imagination.  The  stolen  ax  recovered  by  his  threat- 
ening to  throw  a  stone  at  the  offender  resulted  in  its  restora- 
tion. The  thief  detected  by  the  expedient  of  touching  the 
pot  uuder  which  was  placed  a  rooster,  sure  to  crow  upon 
the  guilty  hand  touching  it:  all  were  comfortably  at  peace 
when  chanticleer  made  no  noise,  but  guilt  was  discovered  all 
the  same  when  one  hand  was  not  soiled.  There  is  but  one  me- 
morial of  Dow  existent  in  Carolina:  at  White  House  Church, 
Orange  Circuit,  is  a  tree  with  a  board  in  it,  used  for  the  Bible 
when  he  preached  there,  now  far  above  a  man's  head,  carried 
up  by  the  growth  of  the  tree. 


CHAPTER  IX. 

The  Eleventh  Session  -  Money  No  Object-Poor  William  Hammet-Mr. 
Wells's  Burial-Twelfth  Session-No  Bishop-Too  Much  Fire-George 
Dou-herty -Bethel  Dedicated  -  Jenkins's  Far-reaching  Ministry -His 
Sleeveless  Coat-  Weatherley's  Calvinism  -Conversion  of  the  Pierces - 
Thirteenth  and  Fourteenth  Sessions  -  Asbury's  Itinerary  -  Charleston 
Orphan  House-General  Conference-Ill  Effect  of  Addresses-Persecu- 
tion of  Dougherty. 

EESUMING  the  narrative  chronologically,  we  reach  the  year 
1797      The  eleventh  session  began  January  5,  Coke  and 
Asbury  presiding.     On  his  way  to  it  Dr.  Coke  passed  through 
Camden,  lodging  with  Isaac  Smith,  "formerly  an  eminent  and 
successful "  itinerant  preacher.    The  doctor  regrets  exceedingly 
the  location  of  so  many  able  married  preachers,  "for  want  ot 
support  for  their  families."     He  thinks  the  people  "  not  near  so 
much  to  blame  as  the  preachers,  from  a  false  and  most  unfor- 
tunate delicacy  in  not  impressing  it  on  the  consciences  of  the 
people"     This  witness  is  true;  they  gloried  m  not  preaching 
for  money,  and  took  the  trouble  to  state  it  over  and  over  again 
No  wonder  the  people  were  agreeable  to  the  arrangement,  and 
it  has  taken  years  to  undo  the  mischief;  the  tide  did  not  turn 
until  years  after,  under  Capers  and  Andrew.     In  the  meantime, 
the  loss  to  the  Church  was  irreparable.     Some   records  from 
early  Quarterly  Conference  journals  will  hereafter  show  upon 
how  low  a  plane  support  moved;  it  will  certainly  be  monumen- 
tal as  to  the  unselfishness  and  devotion  of  our  earlier  ministry 

The  doctor  tells  of  the  severe  fires  in  this  city  and  Savannah; 
mentions  "poor  William  Hammet,  now  come  to  nothing  "has 
congregations  dwindled  to  "about  thirty  whites    ;  tells  of  Mrs. 
Hopeton,  "an  aged  lady  of  large  fortune,"  who,  having  been 
honored  with  John  Wesley's  acquaintance,  and  learning  of  Ham- 
met  sent  for  him.    The  interview  "  so  sickened  her  of  the  gospel, 
he  doubted  if  she  would  ever  attend  another  gospel  meeting 
He  reioices  in  Mr.  McFarlain's  becoming  a  pillar  ot  the  Church 
in  place  of  his  deceased  partner,  Mr.  Wells.     He  rather  doubts  if 
religion  had  gained  much  on  this  continent  since  his  last  visit. 
ATsburv  states  that  they  continued  in  session  six  days,  sometimes 
six  or  seven  hours  a  day;  has  pleasing  accounts  of  the  growth 


72  EARLY  METHODISM  IN  THE  CAROLINAS. 

of  religion;  rejoices  in  the  accession  of  some  young  men  for  the 
ministry,  namely,  Alexander  McCain,  William  West,  R.  Gaines, 
the  Floyds — Laomi  Floyd  withdrawing  soon,  and  the  others,  save 
McCain,  traveling  but  a  few  years.  He  writes  feelingly  of  the 
death  of  Mr.  Wells  and  his  burial.  Often  has  the  writer,  when 
a  child,  looked  at  his  tomb  in  that  contracted  graveyard,  scarce- 
ly more  than  four  feet  wide,  running  the  length  of  the  church. 
Old  Cumberland  gave  place  to  a  large  brick  structure,  burned 
during  the  civil  war.  The  dust  of  Wells  lies  now  under  the 
foundation  of  the  large  warehouse  in  Cumberland  street. 

Measures  were  taken  for  the  erection  of  a  new  church  ( Beth- 
el).    The  bishop  writes: 

If  materials  fall  in  their  price,  and  we  secure  £400,  shall  we  begin?  "0 
we  of  little  faith! "  It  is  a  doubt  if  we  had  fifty  in  society  when  we  laid  the 
foundation  in  Cumberland  street,  which  cost,  including  the  lot,  £1,300.  The 
society  has  been  rent  in  twain,  and  yet  we  have  worked  out  of  debt  and 
paid  £100  for  two  new  lots,  and  we  can  spare  £100  from  the  stock,  make  a 
subscription  for  £150,  and  the  Africans  will  collect  £100. 

The  building  committee  were  Francis  Sutherland,  G.  H. 
Myers,  William  Smith,  and  Alexander  McFarlain.  The  church 
was  dedicated  the  next  year. 

From  this  Conference  Jenkins  was  sent  to  Georgia;  Enoch 
George,  presiding  elder.  One  of  his  homes  was  at  Bishop  An- 
drew's father's.  There  were  powerful  displays  of  saving  grace; 
souls  were  converted  around  the  family  altars.  Here  Blanton 
found  a  wife  in  a  Miss  Huett.  Here,  at  Liberty  Chapel,  near 
Greensboro,  Enoch  George  preached  so  moving  a  sermon  that 
none  of  the  preachers  would  open  their  mouths  after  him. 
Jenkins,  all  in  a  tremor,  exhorted.  A  man  in  a  uniform  fell  at 
his  feet,  entreating  prayer.  The  mourners  often  invited  them- 
selves to  the  seekers'  bench,  the  preachers  afterwards  earnestly 
inviting  them  to  come;  and  so  that  custom  began. 

The  twelfth  session  began  January  1,  1798.  A  room  in  the 
house  of  Mr.  Myers  held  the  body.  Judging  from  the  thirty 
preachers  stationed,  they  must  have  been  crowded  if  all  were 
present.  Among  them  were  Blanton,  Gibson,  Jackson,  Hum- 
phries, Jenkins,  McCain.  Bishop  Asbury,  detained  by  sick- 
ness, appointed  Jonathan  Jackson  to  preside  and  to  station  the 
preachers.  Jackson  and  Blanton  were  presiding  elders.  Mr. 
Jenkins  tells:  "It  was  the  custom  to  relate  experiences  in  the 


EARLY  METHODISM   IN   THE  CABOLINAS.  73 

Conference  room."  While  Tobias  Gibson  was  speaking  the 
whole  Conference  was  greatly  moved,  so  impossible  was  it  to 
resist  the  spirit  with  which  he  spoke.  Jenkins  preached,  and 
did  it  as  he  would  have  done  it  in  the  backwoods.  Some  said 
"it  had  too  much  fire  in  it" — not  fox-fire,  or  of  the  sheet  light- 
ning sort,  you  may  be  assured,  but  akin  to  the  tongues  of  fire  on 
the  day  of  Pentecost.  Five  were  admitted  on  trial,  among  them 
a  young  man  about  twenty-six  years  old,  who  had  been  a  rafts- 
man on  the  Edisto,  and  whose  educational  advantages  were  bet- 
ter than  most  at  that  time,  but  far  from  liberal.  He  had  been 
teaching  school  at  Finch's,  hailing  from  Newberry,  and  coming 
with  George  Clark,  preacher  in  charge  on  Saluda  Circuit.  He 
was  ungainly,  had  lost  an  eye,  his  face  pockmarked,  shoulders 
stooping,  knees  bending  forward,  his  walk  tottering;  his  costume 
a  straight  coat,  knee  breeches,  stockings,  shoes,  sometimes  fair 
topped  boots  with  straps  at  top  buttoned  to  the  knee.  He  was 
to  live  but  ten  years  longer,  but  in  that  time  was  to  leave  an 
undying  record  of  worth;  to  become  "South  Carolina's  great 
Methodist  preacher,"  and  to  give  the  first  inspiration  of  educa- 
tion to  the  Conference.  It  was  George  Dougherty,  of  whom 
much  remains  to  be  written. 

Hanover  Donnan,  admitted  at  the  same  time,  1798,  located  in 
1808.  Of  deep  piety,  preaching  abilities  "  not  splendid,"  his  de- 
livery against  him,  he  studied  plainness  of  speech,  and  was  al- 
ways deeply  solemn  and  earnest.  The  others  admitted  traveled 
but  a  short  time. 

This  year  Bethel  Church  was  dedicated.  As  yet  there  was  no 
pulpit.  Blanton,  standing  on  a  platform,  held  the  service.  The 
walls  were  unplastered,  and  not  finished  until  eleven  years  later. 
What  memories  cluster  around  this  old  building!  Could  the 
old  sounding-board  over  the  pulpit  speak,  what  could  it  not  tell 
of  words  of  wondrous  power!  Old  Bethel  was  rolled  across 
Calhoun  street,  was  purchased  from  us,  and  is  now  the  property 
of  the  Northern  Church. 

James  King  and  George  N.  Jones  died  this  year.  The  first 
was  a  victim  to  the  fatal  yellow  fever.  "  He  gave  his  life,  labors, 
and  fortune  to  the  Church  of  Christ  and  his  brethren."  The 
latter  died  triumphantly,  "rapt  in  the  vision  of  God."  Both 
were  interred  in  Bethel  graveyard. 

From  this  Conference  James  Jenkins  was  sent  to  Bladen  Cir- 


7-1  EARLY  METHODISM  IN  THE  CAROLIKAS. 

cuit;  Jonathan  Jackson,  presiding  elder.  It  lay  partly  in  South 
Carolina  and  North  Carolina,  extending  from  Long  Bay  to  Cape 
Fear,  including  Conwayboro,  Luinberton,  Elizabeth,  Smithville, 
and  Old  Brunswick  Courthouse.  There  had  been  a  small  soci- 
ety in  Cape  Fear  during  the  Revolution,  formed  by  Philip  Bruce 
and  O'Kelly ;  but  the  preachers  had  to  leave,  and  the  society  was 
broken  up,  leaving  only  three  women,  who,  though  without 
church  privileges,  were  faithful.  The  preachers  had  to  battle 
with  swollen  waters;  they  raised  four  new  societies.  Before 
leaving  this  circuit,  Jenkins  visited  Wilmington  and  talked 
with  Mr.  Meredith,  who  said,  speaking  of  his  own  tlock,  that  he 
found  these  "  sheep  without  a  shepherd,"  and  served  them.  Mr. 
Meredith  was  persecuted,  even  to  prison;  he  preached  from  the 
windows  to  all  who  would  hear  him.  They  had  burned  his  little 
church.  Soon  a  fearful  fire  devastated  Wilmington.  Mr.  Mere- 
dith gathered  his  feeble  flock  in  the  market  place,  and  told  the 
people  that  "  as  they  loved  fire  so  well,  God  had  given  them 
enough  of  it."  Five  fires  occurred  later,  and  no  leading  man 
in  the  work  of  persecution  ever  prospered  afterwards.  In  1800, 
Mr.  Meredith's  church  and  parsonage  fell  to  the  Methodist 
Episcopal  Church. 

Some  of  the  early  ministry  of  Mr.  Jenkins  was  far-reaching  in 
its  influences  on  Methodism  to-day,  as  witness  the  following  in- 
cident. At  Conwayboro  there  were  many  young  people,  the 
children  of  Methodist  parents,  so  clannish  that  a  breach  seemed 
difficult.  Young  Henry  Durant,  our  Henry's  father,  was  a  cap- 
tain among  them.  While  Mr.  Jenkins  preached,  the  heart  of 
the  young  man  was  melted.  Opportunity  was  given  to  join  the 
Church,  and  up  came  Durant,  with  streaming  eyes;  young  Wil- 
son followed,  and  all  the  young  men  were  gained  except  two. 
In  after  years,  as  is  well  known,  a  son  of  the  captain,  "  our  Hen- 
ry," swept  through  Carolina,  instrumental  in  good  to  thou- 
sands. Young  Gillespie,  at  old  Brunswick  Courthouse,  also  be- 
came a  convert.  Mr.  Jenkins  labored  to  influence  him,  all  with- 
out seeming  effect;  but  one  sentence  he  could  not  shake  off— 
"Remember,  you  have  souls  to  save";  it  entered  his  heart,  and 
kept  ringing  in  his  ears.  Boarding  with  a  Mr.  Balloon,  he  asked 
permission  to  pray  in  his  family.  Mr.  Balloon,  "  astonished 
above  measure,"  consented;  the  power  of  God  was  manifest,  he 
was  converted,  and  a  gracious  revival  followed. 


EARLY  METHODISM   IX   THE  CABOLINJS.  75 

This  year  the  preacher  was  taken  with  fever,  and  had  to  stop 
one  day  to  take  medicine.  His  appointment  was  tilled,  however,  by 
proxy.  His  homespun  coat,  given  him  by  his  mother,  so  badly 
worn,  had  lost  one  sleeve  from  the  elbow  down.  He  still  traveled 
one  round,  "sleeveless  in  one  arm,"  until  a  brother  exchanged 
with  him,  as  he  says,  "giving  me  the  best  of  the  bargain." 

The  bishop's  itinerary  on  his  way  to  the  next  session  has 
items  of  interest;  only  a  few  are  given  on  his  return  journey. 
The  thirteenth  session  began  January  1,  1799,  Asbury  presid- 
ing; Jesse  Lee,  secretary."  This  is  the  first  journalistic  rec- 
ord in  our  archives.  The  Conference  held  four  days;  thirty 
preachers  present.  Eight  were  admitted,  among  them  Bennett 
Kendrick,  Lewis  Myers,  and  Britton  Capel.  There  were  six 
locations,  among  them  Thomas  Humphries  and  Mark  Moore. 
The  bishop  says:  "We  had  great  harmony  and  good  humor." 
Three  elders  and  seven  deacons  were  ordained.  On  the  20th  he 
preached  at  Bethel,  and  in  the  old  church  at  the  last.  "A  group 
of  sinners  at  the  door;  when  I  took  the  pulpit,  they  went  off  with 
a  shout.  I  felt  what  was  coming.  In  the  evening  there  was  a 
proper  uproar,  like  old  times."  February  3,  he  preached  at 
Georgetown;  Friday,  the  10th,  at  William  Gause's;  paid  a  visit 
to  the  seashore;  saw  the  breakers— "awfully  tremendous  sight 
and  sound";  sees  the  seagulls  carrying  clams  in  the  air,  drop- 
ping and  breaking  them  to  eat;  then  on  to  Old  Brunswick,  re- 
joicing in  the  advancement  of  the  Church  there. 

This  year  James  Jenkins  was  sent  to  Edisto  Circuit.  This 
circuit  had  been  enlarged,  and  extended  from  Savannah  River 
to  within  thirty  miles  of  Charleston,  and  from  Coosawhatchie 
Swamp  to  Santee  River.  Mr.  Jenkins  thought  it  in  a  worse  con- 
dition than  any  he  had  ever  traveled;  "few  class  papers,  and 
scarcely  any  class  meetings  at  all."  He  told  them  he  intended 
to  have  order.  Some  believed  he  was  going  to  ruin  the  Church; 
but  he  did  not.  The  circuit  was  formed  by  Willis.  He  first 
preached  in  a  Lutheran  church,  on  Cattle  Creek.  Jacob  Barr, 
once  a  Continental  officer,  heard  him.  Half  atheist  as  he  was, 
he  said:  "  He  must  be  a  god  himself,  or  else  a  servant  of  God." 
He  was  converted,  became  a  local  preacher,  and  was  known 
more  than  forty  years  after  as  good  old  Father  Barr.  His  de- 
scendants to  the  fourth  generation  are  attached  to  Methodism. 
At  one  appointment  this  year  the  church  was  burned.     There 


70  EARLY  METHODISM  IN  THE  CAROLINAS. 

were  only  twenty-six  members,  thirteen  of  wliom  Mr.  Jenkins 
expelled.  An  incident  is  worthy  of  note.  Some  children  near 
Saltketcher  met  at  the  house  of  a  local  preacher  named  Chitty, 
and  engaged  in  play.  The  talk  turned  on  religion;  from  talk- 
ing they  went  to  praying,  and  there  were  several  conversions. 
One  appointment  was  at  Mr.  Weatherley's.  "A  Calvinistic  sin- 
ner," much  prejudiced,  he  barely  suffered  preaching  in  his  house, 
closely  watching  the  preachers.  He  was  induced  to  read  Fletch- 
er's,"Checks."  Maddened  by  the  perusal,  "he  would  dash  the 
book  down  in  a  rage";  but  persisting,  and  finding  that  he  had 
no  foundation  he  could  safely  trust,  he  embraced  the  truth  in 
Jesus,  and  himself  and  wife  joined  the  Church.  This  was  in 
Barnwell  county,  near  the  Three  Runs.  Mr.  Weatherley  was  the 
uncle  of  Reddick  and  Lovick  Pierce.  They  obtained  permission 
from  their  father  to  hear  Mr.  Jenkins,  and  Losrick  Pierce  re- 
cords it  as  the  first  pure  sermon  he  had  ever  heard.  The  text 
was,  "  Happy  is  that  people  .  .  .  whose  God  is  the  Lord."  The 
preaching  was  in  a  manner,  tone,  power,  and  spirit  perfectly 
new  to  all.  Conviction  and  conversions  followed;  and  as  to  re- 
sults of  that  one  sermon,  count  up  the  good  done  by  the  Pierces, 
their  children,  and  their  children's  children,  and  on  down  to  the 
judgment  trump.  This  was  a  prosperous  year:  revivals  at  near- 
ly all  appointments,  five  new  societies  raised,  and  membership 
nearly  doubled.     James  H.  Mellard  was  a  convert  this  year. 

January  1,  1800,  opened  the  fourteenth  session.  Asbury's 
journal,  as  kept  while  on  his  way  to  this  Conference,  is  of  inter- 
est, if  for  no  more,  as  marking  the  routes  of  travel  and  recording 
names  of  saints  at  the  opening  of  this  nineteenth  century. 

The  bishop  crossed  the  south  fork  of  the  Catawba,  near  the 
state  line,  into  York  county.  Wandering  in  the  hickory  barrens, 
they  got  lost,  making  it  thirty  miles  to  Alexander  Hill's.  No- 
vember 1,  held  a  meeting  at  Josiah  Smith's,  on  Broad  River; 
came  to  Woods's  Ferry,  on  Broad  River,  near  the  mouth  of  Paco- 
let  River,  at  Pinckneyville;  then  over  Tiger,  and  on  to  Enoree; 
then  on  to  Colonel  B.  Herndon's,  there  meeting  Blanton,  Black, 
Norman,  and  Smith;  then,  on  the  5th,  to  O'Dell's  Chapel,  Lau- 
rens county,  lodging  with  Henry  Davis;  next  day,  to  Zoar  Chapel, 
lodging  at  William  Holland's;  Thursday,  sixteen  miles  in  haste 
to  the  funeral  of  Nehemiah  Franks;  Saturday  and  Sunday,  Quar- 
terly Conference  at  Bramlett's.    "  B.  Blanton  came;  had  lost  his 


EARLY  METHODISM  IN   THE  CABOLINAS.  77 

famous  horse;  reported  $260,  and  had  himself  received  in  four 
years  but  $250."  "  If  we  do  not  beneht  the  people,  we  have  but 
little  of  their  money.  Such  is  the  ecclesiastical  revenue  of  all  our 
order."  Then  on  to  Tumbling  Shoals  and  King's  Chapel,  and  to 
Golden  Grove  at  Cox's  Meetinghouse.  "  It  is  agreed  that  this  is 
the  best  society  we  have  in  South  Carolina;  the  land  here  is  rich."' 
Lodged  at  Deacon  Tarrent's;  then  to  Willingham's,  on  the  Indian 
lands;  on  to  Nash's,  Pendleton  county,  and, on  to  Georgia;  and 
then,  by  way  of  Augusta,  arrived  at  Charleston,  December  28. 

On  Wednesday,  January  1, 1800,  the  fourteenth  session  began; 
twenty-three  members  present.  The  business  of  the  Conference 
each  evening  was  simply  experience  meetings.  The  bishop  says : 
"Slow  moved  the  northern  post  on  the  eve  of  new  year's  day, 
bringing  intelligence  of  George  Washington's  death,  December 
14,  1799!"  Think  of  it!  more  than  two  weeks'  delay,  when  now 
in  two  seconds  tne  news  would  flash  around  the  globe.  Edward 
Rutledge,  Governor  of  South  Carolina,  died  January  23.  A 
cloud  was  over  Charleston;  pulpits  were  clothed  in  black;  bells 
tolling,  a  paraded  soldiery;  an  oration  was  delivered,  and  a  mar- 
ble statue  decreed  (not  erected  yet).  On  the  5th  the  bishop 
dined  with  Jesse  Vaughn,  and  visited  Mr.  W^arnock,  steward  at 
the  Orphan  House,  giving  high  praise  to  that  institution:  "No 
institution  in  America  equal"  to  it.  It  is  so  still,  after  more 
than  a  century's  existence. 

At  this  Conference  the  bishop  states:  "After  encountering 
many  difficulties,  I  was  able  to  settle  the  plan  for  the  stations,  and 
to  take  in  two  new  circuits."  These  were  Natchez  and  Orange- 
burg, to  which  Tobias  Gibson  and  Lewis  Myers,  respectively, 
weresent.  James  Jenkins  had  been  reappointed  to  Edisto,  and 
was  much  pleased  when  Asbury  told  him  that,  as  Floyd  had  gone 
to  the  Presbyterians,  "you  must  gotoSantee  in  Floyd's  place." 
He  obeyed  without  murmuring.  Santee  and  Catawba  had  been 
united  some  years,  extending  from  St.  Paul's,  near  Nelson's 
Ferry  on  Santee,  to  Providence,  within  ten  miles  of  Charlotte, 
N.  0.;  the  river  crossed  five  times  every  six  weeks.  Meeting 
the  bishop  at  Monk's  Corner,  to  conduct  him  through  his  work, 
his  horse  bruised  his  leg  against  a  stump;  and  Asbury,  seeing 
the  wound,  said:  "I  wish  you  were  at  home."  The  bishop 
preached  at  St.  Paul's;  then  on  to  Gibson's,  Rembert's,  Cam- 
den, and  Horton's.    On  leaving,  the  bishop  told  him  he  ought  to 


78  EARLY  METHODISM  IN  THE  CAR0L1NAS. 

go  to  the  General  Conference  on  the  5th  of  May,  1800.  Mr.  Jen- 
kins says:  "  We  talked  much  and  did  little — the  salary  increased 
to  $80,  I  thinking  t64  quite  enough  for  a  single  man."  He 
urged  the  rescinding  of  the  rule  about  marriage  with  unawak- 
ened  persons;  lost,  but  modified  by  putting  them  back  on  trial. 
They  had  a  long  controversy  on  the  use  of  ardent  spirits,  "  but 
did  nothing  on  the  subject."  Addresses  were  sent  to  the  south- 
ern states  anent  manumission,  which,  as  we  shall  see,  aroused 
dreadful  persecution  of  the  Methodists  in  Charleston.  At  Man- 
chester, one  of  his  appointments  on  his  return,  he  had  trouble. 
Garrison,  his  colleague,  escaped,  "  taking  to  the  bushes,"  but  he 
faced  the  mob.  The  bread  for  the  sacrament  was  stolen,  and  the 
negro  worshipers  ordered  out  of  the  house;  but  he  stood  like 
a  lion  at  bay.  Poor  Manchester!  the  lines  of  desolation  are  over 
it,  not  a  house  remaining.  He  visited  Old  Neck,  in  Marion  coun- 
ty. Greaves,  Ellison,  and  Richardson,  famous  members  of  the 
body,  came  out  of  that  society.  Spending  the  night  at  Woodber- 
ry's,  his  son  William  upset  the  canoe.  Often  have  we  heard  the 
boy,  then  an  old  man,  talk  of  that  accident,  done  on  purpose. 
The  Gauses,  Woodberrys,  and  many  others  were  prominent  in 
later  years;  the  Doziers,  Stephenson s,  and  others  survive. 

In  Charleston  "the  address  caused  trembling."  Mr.  Harper, 
the  station  preacher,  receiving  the  papers,  full  of  abolitionism, 
carefully  stored  them  away,  and  afterwards,  being  called  upon 
by  the  intendant  of  the  city,  burned  them  in  his  presence.  He 
left  satisfied  with  the  preacher's  loyalty.  But  there  was  no  es- 
cape for  Methodist  preachers.  Mr.  Harper  was  seized  by  the 
mob,  carried  down  Meeting  street,  until,  confronted  by  the  city 
guard,  he  escaped.  On  the  next  night  George  Dougherty  led 
the  prayer  meeting,  and  though  in  winter  and  he  feeble  in 
health,  they  thrust  him  under  a  spout,  and  pumped  until  he 
was  almost  drowned.  A  Mrs.  Kugley,  more  courageous  than 
the  miscreants  assailing  him,  tore  off  her  apron  and  thrust  it 
into  the  spout,  while  a  gentleman,  sword  in  hand,  rescued  him. 
The  spirit  of  the  man  is  seen  in  his  reply  to  his  housekeep- 
er's terrified  inquiry:  "  Why,  Mr.  Dougherty,  what  have  they 
been  doing  to  you?  "  Making  no  triumph  of  his  martyrdom,  he 
simply  replied:  "Oh,  nothing!  only  pumping  me  a  little."  But 
Heaven  was  not  silent,  though  seemingly  so,  at  this  outrage:  a 
Nemesis  followed  these  men  to  the  bitter  end. 


CHAPTER  X. 

Asbury's  Itinerary— Fifteenth  Session— First  Parsonage  Erected— The  Bish- 
op's Occupancy— Opening  Bethel  Academy— The  Old  Huguenots— Letter 
from  Dougherty— Sixteenth,  Seventeenth,  and  Eighteenth  Sessions- 
Nineteenth  and  Twentieth  Sessions -Church  Contest  Anent  a  Steeple- 
Pen  Portraits— Hope  Hull,  Daniel  Asbury,  William  Gassaway,  Jonathan 
Jackson,  Benjamin  Blanton. 

ASBURY,  pursuing  his  tireless  travel,  reaches  the  beauti- 
ful French  Broad  country,  en  route  to  Camden,  S.  C,  the 
seat  of  an  annual  Conference  for  the  first  time.  He  set  out  from 
Botetourt,  Va.,  on  September  16,  and  on  November  14  was  "  at 
the  foot  of  the  grand  mountain  division  of  South  Carolina." 

Two  days'  travel  brings  him  to  John  Douthet's,  fifteen  miles 
more  to  Samuel  Burdine's  in  Pendleton  Circuit.     The  bishop 
says:  "Sister  Burdine  professes  to  have  known  the  Lord  twen- 
ty years;  in  her  you  see  meekness,  gentleness,  patience,  pure 
love,  and  cleanliness."     Tiie  19th  of  November  found  him  at 
John  Wilson's.     Here  is  a  sorrowful   record  from  the  bache- 
lor bishop:  "Benjamin  Blanton  met  me;  he  is  now  a  married 
man,  and  talks  of  locating."     The  22d  of  November  finds  him 
at  James  Powell's,  on  Walnut  Creek,  in  Laurens  county;  then 
on  to  King's  Chapel,  named  after  the  martyr  to  yellow  fever  in 
Charleston;  then  en  route  to  Augiista,  Ga.     Here   "we  have  a 
foundation  and  a  frame  prepared  for  erecting,  in  a  day  or  two, 
a   house  for  public  worship,  two  stories  high,  sixty  by  forty 
feet.     For  this  we  are  indebted  to  the  favor  of  Heaven  and  the 
agency  of  Stith  Mead;  and  what  is  better,  here  is  a  small  soci- 
ety."    What  would  he  say  now  of  Augusta,  Ga.  ?     Crossing  the 
Savannah  again,  he  went  on  to  "  Silvador's  Purchase,"  to  hold  a 
meeting  at  a  church  in  Bush  River  Circuit,  near  George  Connor's. 
At  Abbeville  he  stopped  at  John  Brumier's,  near   the   court- 
house.    He  says:  "Abbeville  is  a  large  county,  stretching  from 
river  to  river,  and  holds   better  lands  than  any  in  the  state. 
Although  Bush  River  Circuit  extends  through  it,  there  are  few 
Methodists,  the  most  populous  settlements  being  composed  of 
Presbyterians."    What  would  the  good  man  say  of  Abbeville  now 
— indeed,  of  all  that  upper  Carolina  where  Methodism  is  now  most 
flourishing?     Divine  love  outdoes  the  "horrible  decree"  most 

(70) 


80  EARLY  METHODISM  IX  THE  CABOLINAS. 

wonderfully.  Then  on  to  Enoree,  Tiger,  and  Broad  at  Glenn's 
Chapel,  near  Broad  River:  "  bad  an  open  season  and  many  hear- 
ers." "At  Glenn's  Flat,  Chester  county,  Sealey's  Meetinghouse, 
we  kept  our  Christmas."  They  lodged  at  Robert  Walker's,  eighty 
years  of  age,  awakened  under  Whitefield  in  Fogg's  Manor,  then 
living  on  Sandy  River — one  of  the  patriarchs  whose  name  will 
likely  appear  farther  on.  Then,  December  26,  to  Alex.  Carter's, 
on  Fishing  Creek,  crossing  the  Catawba  at  "Wade's  Ferry  to  old 
Camp  Creek,  stopping  at  John  Grymast's,  originally  from  Ire- 
land; then  on  to  John  Horton's,  on  Hanging  Rock  River.  On 
the  30th  they  reached  Camden. 

To  go  forward  a  little,  this  Sealey's  Meetinghouse  was  some- 
where in  Chester  county.  Just  think  of  it — two  bishops  there, 
and  scarcely  a  ripple  on  the  surface!  Now,  if  only  one  could 
get  there,  what  a  stir!  The  writer  once  besought  Bishop  Mc- 
Tyeire  to  attend  his  Chester  District  Conference,  in  that  neigh- 
hood,  and  trace  the  footprints  of  Asbury,  Whatcoat,  and  others. 
His  reply  was  flattering,  really  unctuous:  "You  are  bishop 
enough."  We  confess  to  liking  a  little  oil  occasionally,  but  that 
was  too  unctuous;  it  would  have  ruined  some  men;  there  was  too 
much  of  it,  like  that  running  down  Aaron's  beard,  "  even  to  the 
skirts  of  his  garment." 

This  fifteenth  session,  and  the  first  held  in  Camden — January 
1,  1801 — was  presided  over  by  Asbury  and  Whatcoat;  Jeremiah 
Norman,  secretary.  They  sat  three  hours  in  the  morning  and 
two  in  the  afternoon.  Four  were  received  on  trial,  James  H. 
Mellard  and  Thomas  Darley  among  them.  Of  Mellard  more 
hereafter.  Darley  was  once  one  of  Tarleton's  troopers.  Dan- 
wody  called  him  "a  powerful  awakening  preacher."  The 
Conference  had  "great  union";  some  "talked  loud,  but  no  im- 
proper heat."  They  were  well  accommodated  at  Isaac  Smith's, 
Carpenter's,  and  two  other  houses.  Mr.  Jenkins  says:  "We 
dealt  closely  and  faithfully  with  each  other,  and  the  more  we 
talked  the  better  we  loved."  Mr.  Jenkins  was  appointed  pre- 
siding elder  over  the  whole  state.  He  was  told  this  would  be 
done  at  the  camp  meeting  at  Camp  Creek,  on  their  journey  to 
this  Conference.  This  year  measures  were  taken,  in  Charleston, 
to  erect  a  parsonage,  of  which  more  hereafter. 

On  his  way  to  the  next  session — the  sixteenth — in  Camden, 
January  1,  1802,  Asbury  preached  at  Cattle  Creek.     "I  lodged 


EARLY  METHODISM  IX   THE  CAR0L1NAS.  81 

with  Sebastian  Fanches,  and  was  entertained  like  a  president." 
Dear,  dear,  the  types!  this  was  no  less  than  Funches.     Who  in 
all  that  White  House  country  did  not  know  "Jake,"  a  descend- 
ant of  the  old  patriarch?     The  bishop  writes  of  the  Four  Holes 
and  Wasmasaw,  "originally  peopled  by  the  Dutch  Presbyteri- 
ans— they  have  declined  in  language  and  religion,  the  last  reviv- 
ing in  the  present  generation — many  of  whom  have  joined  the 
Methodists."     The  same  county  is  now  full  of  them.     At  this 
Conference   two   districts    were  formed   in   the  state — Saluda, 
George  Dougherty,  presiding  elder;  and  Camden,  James  Jenkins, 
presiding  elder.    About  this  time  camp  meetings  began  to  be  held, 
and  though  now  gone  into  desuetude,  will  be  hereafter  noticed. 
On  his  attending  the  next  session — the  seventeenth — again  at 
Camden,  he  writes  of  coming  to  Henry  Culver  Davis's, of  Newber- 
ry District,  South  Carolina,  and  states:  "  The  first  society  formed 
at  this  place  declined,  and  so  many  removed  few  were  left;  this 
year  they  repaired  the  meetinghouse,  and  the  Lord  poured  out 
his  Spirit,  and  nearly  one  hundred  have  been  added.     I  found 
that  the  labors  of  L.  Myers  and  B.  Wheeler  had  been  greatly 
blessed  in  the  Broad  Kiver  Circuit."     December  3,  at  Finch's, 
measures  were  taken  to  operate  Mt.  Bethel  Academy.     "I  ad- 
vised to  finish  the  house  for  teaching  below  and  lodging  above." 
Then  on  to  Tiger  River  to  Major  Bird  Buford's;  then  to  Nathan 
Glenn's,  on  Broad  River;  then,  crossing  Broad  at  Glenn's  Flat, 
called  on  the  aged  WTalkers;  then  on  to  Chesnut's  Ferry,  and 
into  Camden.     "It  is  a  trifle  to  ride  in  this  country  thirty  miles 
without  food  for  man  or  beast."     They  held  their  session — Jan- 
uary  1,    1803  — in  Isaac   Smith's  house.     James   Crowder   and 
John  McVean  were  admitted,  and  John  Harper  located.     Ben- 
nett Kendrick  and  Thomas  Darley  were  in  Charleston  this  year. 
During  this  year  Mr.  Jenkins  gives  some  incidents  worthy  of 
note.     The  "amiable  Gillespie,"  of  whom  he  had  written,  still 
held  on  to  "the  one  thing  needful."     At  James  Guerry's,  near 
Murray's  Ferry,  the  Guerrys,  Muchats,  Remberts,  and  several 
other  Huguenot  families  had  fled  from  persecution,  and  found 
a  safe  retreat  on  the  Santee,  called  the  French  settlement.    At 
first  fervent  in  religion,  they  declined,  the  talk  about  indigo  be- 
ing more  common  than  about  religion  when  they  met  at  church. 
John  Guerry's  father  lamented  this,  and  was  satisfied  that  the 
Methodists  had  the  life  and  power  of  godliness.     Nearly  all  the 


82  EAULY  METHODISM  IN  THE  CAROLINAS. 

descendants  of  the  above  named  persons  became  Methodists. 
From  Guerry's  Mr.  Jenkins  went  to  Charleston,  but  "oh  the 
change  for  the  worse!"  "the  galleries  bare,"  the  product  of  the 
address  from  the  General  Conference.  Then  on  to  Edisto, 
preaching  at  Weatlierley's  where  Lovick  Pierce  was  awakened; 
then  on  to  Cherokee  Circuit;  then  to  Saluda  at  King's  Chapel, 
nearly  opposite  where  Cokesbury  now  is;  next  to  Fish  Dam 
on  Brown  Biver  Circuit;  on  to  Union  Circuit,  then  mostly 
in  North  Carolina,  formed  in  1791  by  Benjamin  Tarrant. 
In  June  he  again  visited  Charleston,  coming  with  Brother 
Dougherty.  In  a  letter  from  Dougherty  to  the  bishop,  after 
writing  of  his  attention  to  the  negro  children,  he  adds:  "The 
epithet  of  negro  schoolmaster  added  to  that  of  Methodist 
preacher  makes  a  black  compound  sure  enough;  yet,  wonderful 
to  think,  the  congregations  are  as  large  and  as  serious  as  they 
have  been  at  anytime  since  I  came  to  Charleston.  The  number 
of  blacks  that  attend  on  the  Sabbath  is  truly  pleasing;  yet, 
alas!  I  cannot  say  there  is  any  revival;  but  I  humbly  hope  the 
storms  in  Charleston  have  taught  me  some  useful  lessons.  Out- 
ward persecution  seems  to  abate,  and  I  am  again  cheered  at  the 
sight  of  some  black  faces  in  the  galleries  at  night." 

The  eighteenth  session  was  held  in  Augusta,  Ga.,  January  2, 
1804 ;  Coke  and  Asbury  presiding ;  N.  Snethen,  secretary.  Beach- 
ing Columbia,  John  Harper  welcomed  Asbury  to  his  house, 
where  they  had  religious  services;  then  on  to  Charleston,  with 
sermons  by  the  bishop,  Kendrick,  Dougherty,  and  Darley.  "I 
continued  a  week,  lodging  in  our  own  house  at  Bethel,  receiv- 
ing visitors,  ministers  and  people — white,  black,  and  yellow.  It 
was  a  paradise  to  me  and  some  others."  The  bishop's  first  oc- 
cupancy of  this  parsonage  is  graphically  related  by  Dr.  Mood. 
Bishop  Asbury,  upon  paying  a  brief  visit  to  the  city,  toward 
the  end  of  the  year  (1803),  was  permitted,  among  the  first,  to 
occupy  the  new  parsonage.  The  building  had  been  completed 
some  time,  but  no  steps  had  been  taken  to  supply  it  with  furni- 
ture. Asbury  had  heard  of  its  erection  and  completion,  and 
reaching  the  city,  he  passed  by  all  of  his  old  stopping  places, 
and  went  directly  to  the  parsonage,  where  he  hitched  his  horse, 
took  his  saddlebags,  and  putting  them  in  one  of  the  rooms,  sat 
gravely  down  upon  the  doorstep,  no  one  knowing  of  his  arri- 
val.    A   negro    man   passing  observed  him   sitting  there,  and 


WASHINGTON   STIiKLT  (IIUIK'II,  COLI'MUIA, 


In  1787  the  Rev.  Isaac  Smith,  then  on  Santee  Circuit,  on  passing  near  the 
site  of  the  city,  occasionally  preached  at  the  house  of  Colonel  Thomas  Taylor. 
This  was  while  Columbia  was  scarcelya  hamlet.  In  1802 the  Rev.  John  Dun- 
lap,  of  the  Presbyterian  Church,  and  the  Rev.  John  Harper,  of  the  Methodist 
Episcopal  Church,  alternately  preached  in  the  statehouse.  The  last  named 
was  the  first  to  get  a  foothold  in  Columbia.  He  gave  the  lot  on  which  the 
present  structure  stands.  In  1803  the  first  Christian  house  of  worship  was 
erected  in  Columbia,  and  a  church  consisting  of  six  members  organized.  In 
1807  it  was  made  a  station,  with  G.  Daniel  Hall  pastor.  It  soon  proved  too 
small,  and  an  addition  of  thirty  feet  was  built.  This  also  becoming  unequal 
to  the  demand  for  room,  a  brick  building  was  projected,  under  the  minis- 
try of  AVilliam  Capers,  and  dedicated  by  Bishop  Andrew  in  1832.  Still  the 
cry  was  for  room,  and  the  Rev.  AVilliam  Martin  projected  and  labored  for 
the  erection  of  the  Marion  Street  Charge,  which  was  dedicated  by  Bishop 
Capers  in  1848.  In  the  fatal  year  of  1865  the  Washington  Street  Church  was 
destroyed,  with  a  large  portion  of  the  city.  At  that  time  the  membership 
comprised  four  hundred  white  and  seven  hundred  colored  people.  Ut- 
terly impoverished  as  was  the  entire  South,  it  became  a  huge  task  to  re- 
build, but  under  the  persevering  efforts  of  the  Rev.  William  Martin  the 
present  noble  structure  was  erected;  the  foundation  being  laid  in  1871,  and 
the  edifice  dedicated  in  1875  by  Bishop  Wightman.  In  the  shadow  of  its 
walls  rests  the  dust  of  the  Rev.  AVilliam  M.  Kennedy,  N.  Talley,  AVilliam 
Martin,  and  ether  sainted  itinerant  preachers.  Just  under  the  pulpit  Bishop 
Capers, "  the  founder  of  missions  to  the  slaves,"  was  interred.  The  Rev.  AV. 
W.  Daniel  is  pastor  in  1897. 


EARLY  METHODISM   IS    THE  CAROLIXAS.  85 

knowing  him,  stopped  and  told  liim  no  one  lived  there.  "I 
know  that,"  said  the  bishop.  "Where  do  you  want  to  go,  sir? 
I  will  show  you  the  way."  "I  want  to  go  nowhere,"  was  the 
reply.  "I  will  spend  the  night  here."  The  negro  gave  infor- 
mation, and  soon  a  number  of  his  friends  waited  on  him;  found 
him  still  sitting  and  reading  his  Bible.  "Come,  bishop,"  said 
one  and  another;  "come,  go  home  with  us."  'I  cannot,"  said 
he;  "this  is  the  parsonage,  and  I  desire  to  stay  here."  "But 
there  is  nothing  in  the  house;  you  cannot  stay  here,"  they  said. 
"I  do  not  need  much,"  he  replied.  "  Well,"  said  they,  "if  you 
will  stay,  we  must  try  to  make  you  comfortable."  Soon  two 
rooms  and  the  kitchen  were  comfortably  furnished.  The  idea 
of  saying  to  this  worthy  prelate  just  finding  a  house  of  his  own, 
''Come  to  ours"!  What  would  Asbury  say  to  the  palatial  man- 
sions (many  of  them)  now  occupied  by  his  preachers? 

The  Conference  met  in  Mr.  Cantalou's  house.  The  usual  busi- 
ness was  transacted,  but  nothing  remarkable  to  note.  Metho- 
dism during  this  year  (1804)  was  introduced  into  Columbia,  S.  C. 
J.  Harper,  a  Wesleyan  from  the  WTest  Indies,  had  been  received 
into  the  Conference  and  stationed  in  Charleston  three  years,  1799 
to  1802.  He  removed  to  Columbia,  8.  C,  began  a  church,  and 
Bennett  Kendrick  was  the  preacher  in  1805. 

The  nineteenth  session  was  held  in  Charleston,  January  1, 
1805;  Asbury  and  W7hatcoat  presiding;  John  McVean,  secreta- 
ry. But  little  worthy  of  note  was  recorded.  Benjamin  Jones 
and  Tobias  Gibson  died  this  year.  James  Jenkins  was  super- 
annuated at  this  Conference. 

The  twentieth  session  was  held  in  Camden,  December  30, 
1805,  the  same  bishops  presiding;  James  Hill,  secretary.  The 
two  Pierces  and  James  Russell  were  admitted,  and  four  located. 
The  bishop  did  not  find  matters  as  he  wished.  "One  preacher 
has  deserted  his  station,  and  there  are  contentions  among  the 
Africans."  He  recommended  the  painting  of  the  new  and  the 
enlargement  of  the  old  church  to  eighty  feet  by  forty;  en- 
larging the  parsonage  and  buying  a  new  burying  ground.  He 
says:  "Religion  of  a  certain  kind  must  be  very  valuable,  since 
we  spend  so  much  to  support  it.  There  must  be  a  prodigious 
revival  in  the  Independent  Society— a  building  of  theirs  will 
cost  fifty  or  perhaps  one  hundred  thousand  dollars;  there  is  a 
holy  strife  between  its  members  and  the  Episcopalians  as  to  who 


86  EARLY  METHODISM  IN  THE  CAROLINA*. 

shall  have  the  highest  steeple;  but  I  believe  there  is  no  conten- 
tion about  who  shall  have  the  most  souls  converted  to  God." 

A  half  century  after  this  was  written  that  steeple  had  got  no 
higher.     When  this  writer  was  a  child  the  children  used  to  sing: 
Charleston  is  a  Christian  place 
And  full  of  Christian  people; 
They  built  a  church  in  Meeting  street, 
But  couldn't  raise  a  steeple. 

It  never  was  finished,  and  all  perished  in  the  burning  during  the 
civil  war.     A  handsome  structure  now  occupies  its  site. 

The  members  reported  at  this  session  were  12,665  whites  and 
4,389  colored.  As  this  closes  the  second  decade  of  the  Conference, 
dropping  for  a  time  the  chronological  order  of  the  narrative,  we 
sketch  briefly  some  of  the  heroic  workers  not  already  noticed. 

Hope  Hull,  1785-1818. 
He  was  born  in  Maryland,  March  13,  1763,  and  died  in  1818, 
being  but  fifty-five  years  old.  He  was  admitted  into  the  connec- 
tion with  a  class  of  twenty-two,  several  of  whom  labored  in  Car- 
olina. He  was  sent  to  Salisbury,  N.  C,  in  1785,  and  to  Pee  Dee 
Circuit  in  1786.  Here  doubtless  he  obtained  the  sobriquet  of 
"  The  Broadax,"  for  from  the  first  he  dealt  iu  stalwart  blows, 
hewing  always  to  the  line.  His  success  with  Mastin  on  Pee 
Dee  challenged  Coke's  admiration,  who  feared  "  the  sword  was 
too  keen  for  the  scabbard."  He  was  a  pioneer  in  Georgia,  where 
he  finally  made  his  home,  in  Burke  county  in  1788  and  Savan- 
nah in  1790.  The  mob  was  stirred,  and  he  came  out  of  the  fire 
declaring,  "  My  soul  has  been  among  lions."  Verge  and  room 
were  requisite  for  such  a  man,  and  it  was  like  binding  Samson 
with  cords  to  confine  him  to  a  town;  so  in  1791  he  swept  like  a 
cyclone  through  Georgia,  and  was  afterwards  sent  to  New  En- 
gland. But  his  heart  was  in  the  South,  and  back  to  Georgia 
he  came  in  1793.  In  1794  he  traveled  with  Asbury,  and  in  1795 
located.  It  was  not  until  after  his  marriage  that  Hull  located. 
He  had  to  do  it.  No  man  of  sensibility  could  ask  a  woman  to 
share  his  lot  on  $64,  or  even  twice  as  much,  per  annum.  He 
became  connected  with  one  of  the  most  numerous  and  respect- 
able families  in  the  state,  and  his  own  hands  ministered  to  his 
necessities.  He  was  not  idle  in  his  work  for  the  Church  and 
the  education  of  youth.  Franklin  College  was  his  debtor  for 
his  love,  labor,  and  supervision.     His  life  as  a  minister  was  ir- 


EARLY  METHODISM  IN   THE  CABOLINAS. 

reDroachable.     His  zeal  for  God  and  Methodist  doctrine  and 
lepioacnauie.  repartee.     A   young 

to  turn  to  oe  thftt  ui  a  team  of 

Slii-nificant     lOOkS,    lepiieu.         J->^  »  Tvw.niHncr 

horses  it  is  necessary  for  one  of  them  to  hold  hark.       Incoming 

answered:      1  am  strain  J.  a  _  „ 

o-nnrl  evil  is  present  with  me.  les,    lepueu  n>    , 

U  x'oah  too  von  set  drunk  sometimes."     He  was  of  large  body 

:  fd  medinm  s  a're,  large  head,  curling  hair,  heavy  eyebrows, 

teen   small  eyes,  and  fine  face.     He  was  a  natural  orator,  a  fine 

Sei  of   tlg'voioe  and  fine  delivery.     His  ^scnpive  power 

11     *  W  Viia  maiestic  gift  was  in  prayer.     In  his  last 

So  him  in  his  characteristic  style.  "God  has  laid  me  under 
marching  orders,  and  I  am  ready  to  obey. 

Daniel  Asbuky,  1786-1825. 

Born   in  Virginia,  February  18,  1762,  and  dying  April   15, 

ISffihe  was  a  little  over  sixty-three  years  old.     He  was  truly  one 

f be  heroes  of  early  Methodism.     He  traveled  several  years 

?!  i«U7uXn  cam/the  inevitable  location  and  he  actt  e     in 

on  districts,  twelve  on  ^£.«  ££!££ 
tffiZXSZZLZZZZ  pronunciation  with  a  lace 
th  n  and  £u„owed,  but  its  expression  always  kind  y,  and  eyes 
r  Yof humor  With  an  intellect  above  the  common 
:r"s  oPpoZks \or  early  culture  limited-he  says  he 
never  heard  of  a  grammar  book-yet  he  was  well  informed  m 
The  Bible  s  doctrines,  and  theology  in  general;  be  was  by  no 
means  unacceptable  to  persons  of  ^J"**^™^ 
ml,h  sterling  ^J^^^^£Sl  toen- 

by  the  Indians,  a  planer  tojlhe  Brit sh  .^  | _ 

iTSeTi'  and  cornbread  were  dainties  com- 


88  EABLT  METHODISM  IN  THE  CAIiOLINAS. 

pared  with  cold  bread  and  a  cucumber  among  the  Indians.  Ar- 
rest for  preaching  and  being  brought  before  magistrates  never 
intimidated  him,  for  in  that  hour  it  was  given  him  to  say  and 
do  the  right. 

From  absolute  necessity  he  vras  some  time  located;  but  get- 
ting a  settled  home,  by  the  labor  of  his  wife  and  children  they 
were  supported  and  he  left  free  to  travel,  and  recompensed  by 
the  meagerest  pay  he  gladly  broke  the  bread  of  life  to  thousands. 
As  to  money,  little  or  much  or  none,  he  never  slackened  his 
labor  for  God  and  souls  for  one  hour.  At  last  came  superan- 
nuation. He  had  learned  to  commit  and  to  submit,  surrendering 
all  to  the  divine  will.  On  Sunday  morning,  April  15,  1825, 
came  the  last  of  earth.  Apparently  more  vigorous  and  cheerful 
than  usual,  walking  through  his  yard,  suddenly  he  paused  and 
looking  upward  as  if  hearing  "the  last  clear  call,"  fell  dead,  or 
rather  entered  into  life.  Sudden  death  in  reality  is  sudden 
glory. 

William  Gassaway,  1788-1823. 

The  time  and  place  of  his  birth  are  unknown,  but  his  connec- 
tion with  the  Conference  forty-five  years,  he  being  converted  in 
early  manhood,  would  bring  him  to  near  seventy  at  his  death. 
Wild  and  reckless  in  youth,  like  the  immortal  dreamer  his  con- 
science was  tender  as  to  what  many  esteemed  little  sins.  Un- 
der conviction  of  sin  he  would  deny  himself  a  draught  of  water, 
letting  his  horse  drink,  inasmuch  "as  he  was  no  sinner."  His 
soul  athirst  for  the  "living  water"  found  no  rest  until  it  sprang 
up  in  his  soul  "into  eternal  life."  A  Presbyterian  elder  led 
him  to  the  Saviour,  as  he  did  many  another  during  his  long 
ministry,  William  Capers  among  them ;  as  he  said,  "  that  most 
godly  man  and  best  of  ministers,  William  Gassaway,"  bringing 
him  to  Christ.  And  who  that  ever  read  can  easily  forget  that 
long,  dreary  sand-hill  road  from  Chesterfield  to  Sumter,  and  the 
high  debate  between  them,  of  more  import  than  any  in  philo- 
sophic grove  or  academy,  resulting  in  a  lifelong  devotion  to 
the  Christian  ministry?  Entering  the  connection  in  1788,  local 
awhile,  then  reentering,  he  finally  located  in  1813.  A  gentleman 
owning  a  large  tract  of  land  in  York  county  gave  him  some 
acres,  and  here  for  twenty  years  toiling  for  his  own  living,  by 
the  gospel  of  the  Son  of  God  he  gave  spiritual  life  to  many. 
Here  is  his  grave,  the  last  vestige  almost  removed.     This  man 


EARLY  METHODISM  IN   THE  CAROLIXAS.  89 

an  apostle  of  Methodism,  yet  bis  dust  will  be  presently  under 
the  plowshare.  "And  he  died.'"  Nay,  he  lives  forever.  More  of 
him  farther  on. 

Jonathan  Jackson,  1789-1815. 
No  time  of  his  birth  or  place  of  his  death  is  on  record.  He 
was  one  of  the  strong  men  of  the  Conference,  presiding  over  it  in 
1798.  He  was  six  years  on  circuits,  two  on  stations,  two  as  super- 
numerary, and  sixteen  on  districts.  He  was  a  real  Boanerges, 
dealing  much  in  the  terrors  of  the  law,  so  that  affrighted  sinners 
would  sometimes  rush  away  from  his  preaching.  While  a  presid- 
ing elder  he  was  held  in  high  esteem,  as  one  who  could  bear  ac- 
quaintanceship. His  preaching  ability  was  not  great,  but  his 
talent  for  organization  was  fine.  When  located  he  was  the  same 
untiring,  persevering  servant  of  God.  It  is  on  record  that  for- 
getting or  not  recognizing  any,  even  his  wife,  he  knew  his  Sav- 
iour to  the  end.  "And  this  is  life  eternal,  to  know  God,  and 
Jesus  Christ  whom  he  hath  sent." 

Benjamin  Blanton,  1790-1845. 
He  was  a  man  of  mark,  though  but  eleven  years  active  in  the 
itinerant  ministry,  and  located  thirty-one;  reentering,  he  was 
superannuated  thirteen  years,  fifty-five  in  all.  In  1796  he  was 
stationed  in  Charleston;  in  1797  presiding  elder,  dedicating 
Bethel  Church,  and  was  highly  esteemed  by  Asbury.  In  him 
were  blended  the  true  gentleman  and  humble  Christian.  Trav- 
is's estimate  was:  "Cheerful,  but  never  frothy;  magnanimous, 
but  not  supercilious;  fixed,  but  not  bigoted;  positive,  but  not 
dogmatic;  flexible,  but  not  pusillanimous.  His  house  was  the  itin- 
erant's home,  and  his  library  free  of  access."  In  love  feast  he 
once  said  that  "  he  thought  when  he  had  been  forty  years  in  the 
wilderness  he  would  have  been  called  to  cross  the  Jordan,  but 
now  over  forty  in  it,  and  he  was  still  browsing  on  the  banks  of 
the  river."  But  the  call  came  at  last,  and  praying  with  unusual 
power,  the  next  day  he  slept  in  death. 


CHAPTER  XI. 

Twenty-first  Session,  Sparta,  1806 — Dougherty  and  Kendrick — Asbury's  Itin- 
erary— Twenty-second  Session,  1807 — The  Old  Brunswick  Circuit — The 
Jerks  and  Dancing  Exercise — Everett's  Courage — Answer  to  Prayer — 
Brunswick's  Worthies — Wilmington,  N.  C. — James  Jenkins — Mob  Vio- 
lence in  Charleston — William  Owens  Threatened — Outrage  from  the  City 
Guard. 

RESUMING  the  chronological  order  of  narrative,  we  reach 
the  twenty- first  session,  at  Sparta,  Ga.,  December  29, 1806; 
Asbury  presiding;  Lewis  Myers,  secretary.  In  reaching  this 
Sparta  Conference,  Bishop  Asbury  traveled  via  Charleston; 
crossed  Murray's  Ferry;  was  detained  five  hours  in  the  swamp; 
"heat,  mosquitoes,  gallinippers,  plenty";  reaches  the  city;  finds 
all  things  in  good  order.  "Lewis  Myers  is  an  economist."  He  is 
happy  that  Bethel  is  finished,  and  declares,  "  Should  I  live  long, 
I  shall  set  a  house  in  the  Northern  Liberties  of  Cooper  River." 
He  did  not  see  it,  but  new  Cumberland  is  there,  nevertheless. 
December  26,  he  reached  Sparta.  The  subject  of  a  delegated 
General  Conference  carried;  only  two  dissenting.  Peace  was 
had  respecting  the  stations;  Bishop  Whatcoat's  funeral  discourse 
delivered;  sixteen  admitted  on  trial,  Joseph  Travis  and  John 
Collinsworth  among  them;  six  located,  among  them  Samuel 
Cowles,  Thomas  Nelson,  Hugh  Porter,  and  Levi  Garrison.  The 
last  named  had  left  Charleston  the  year  before,  on  account  o£ 
yellow  fever. 

This  was  an  important  session,  and  it  is  a  privilege  to  give 
Dr.  Lovick  Pierce's  description  of  affairs.  It  was  sent  the  writer 
when  he  edited  the  Minutes  of  the  Conference,  on  his  request- 
ing the  doctor  to  give  some  sketches  of  the  early  preachers. 
Concerning  George  Dougherty  he  writes: 

Of  him  it  is  only  possible  to  say  too  much.  If  no  one  will  flinch  from  it, 
I  will  say  lie  was  South  Carolina's  great  Methodist  preacher;  at  that  time 
the  only  member  of  the  Conference  that  had  anything  like  a  classical  edu- 
cation, and  he  only  an  academic  beginning.  He  was  mainly  a  woods  student, 
self-built.  The  extent  of  his  lingual  attainments  I  know  not;  I  only  know 
that  in  1805,  he  being  my  first  presiding  elder,  he  used  to  get  me  to  read 
from  my  English  Bible  for  him,  while  he  pored  on  his  Hebrew  in  the  Book 
of  Genesis.  I  know  also  that  as  far  back  as  I  knew  him  he  was  incessantly 
(90) 


EARLY  METHODISM  IN   THE  CAB0L1NAS.  91 

engaged  to  get  the  Church  awake  to  denominational  education,  talking  on 
it,  hegging  for  it,  and  aftertwo  or  three  years  got  his  Bethel  Academy  under 
way.  And  now,  when  the  South  Carolina  Conference  it-;  justly  proud  of  her 
schools  and  colleges,  I  bear  this  testimony  fearlessly,  that  to  George  1  )ough- 
erty  you  owe  the  first  inspiration  of  educational  ambition. 

The  last  Conference  he  was  at  [mark,  this  Sparta  Conference]  was  in 
the  winter  of  1806-7.  Here  he  introduced  his  resolution  [and  it  is  recorded 
on  the  journals  of  our  Conference]  to  dismiss  forever  from  the  rolls  of  the 
Conference  any  member  of  it  that  should  run  off  from  his  charge  for  fear  of 
an  epidemic.  It  produced  the  only  high  excitement  I  ever  saw  in  our  old 
Conference.  It  was  debated  two  days,  Dougherty  defending  it  from  his  seat, 
too  far  gone  in  consumption  to  stand  up.  It  prevailed  by  one  vote — yeas, 
fifteen;  nays,  fourteen.  All  his  glory  was  in  his  great  mind  and  heart;  he 
had  no  personal  attractions.  He  made  his  way  from  this  Sparta  Conference 
to  Wilmington,  N.  C,  and  died  in  March,  1807. 

At  this  same  Conference  Dr.  Pierce  writes  concerning  Ben- 
nett Kendrick: 

He  was  in  all  respects  a  prince  among  Methodist  preachers;  one  beauti- 
fully symmetrical  in  person,  attractive  in  address,  pure  in  style,  liberal  in 
thought,  easy  in  delivery;  indeed,  there  seemed  to  be  a  harmonious  sympa- 
thy between  his  mind  and  his  nerves  in  their  influence  on  his  muscles.  His 
whole  body  seemed  to  preach,  and  every  motion  was  a  grace.  He  was  at 
the  Sparta  Conference,  1806-7,  and  when  his  name  was  called  and  his  char- 
acter passed,  and  he,  in  the  prime  of  life  and  vigorous  health,  asked  for  a 
location,  it  came  upon  us  as  a  sudden  shock.  He  gave  his  reasons,  and  as 
marriage  in  those  days  led  to  location,  and  as  he  supposed  it  would  be  set 
down  to  that  cause,  he  assured  us  he  had  no  such  arrangement  on  hand  or 
in  view,  which  confounded  us  but  the  more.  But  as  a  location  cannot  be 
denied  when  the  applicant  is  blameless,  he  was  located.  For  three  morn- 
ings he  had  his  horse  and  sulky  ready  to  leave,  and  then  put  up  again.  The 
third  day,  in  the  morning,  he  came  into  the  Conference  deeply  affected,  and 
asked  if  he  might  speak.  Bishop  Asbury,  anticipating  what  was  coming, 
eagerly  replied:  "Yes,  Brother  Kendrick,  we  are  always  glad  to  hear  you." 
He  stated:  "I  ask  to  return  to  the  Conference  my  location,  and  to  be  put 
back  as  I  was  before.  I  have  been  ready  to  leave  three  mornings,  but  God 
forbids  my  departure;  I  cannot  leave  as  I  am."  Then  it  was  that  tears  of 
joy  flowed  freely.  Kendrick  was  restored,  and  grand  provision  made  for 
some  vacancy.  He  was  appointed  presiding  elder  for  Camden  District,  and 
went  joyfully  off,  fully  jiersuaded  that  he  had  humbly  accepted  the  will  of 
God,  concerning  himself,  at  the  sacrifice  of  his  own.  But  in  April  he  died, 
in  the  midst  of  great  promise,  in  our  eyes,  for  years  to  come.  But  all  flesh 
is  grass,  and  such  men  fall  as  the  flower  of  the  grass.  So  passed  away  Ben- 
nett Kendrick,  the  brightest  star  then  in  our  Conference  constellation. 

This  might  all  have  been  easily  condensed  in  statement;  but 
what  a  loss,  when  so  little  is  on  record  in  our  annals  from  Dr. 
Pierce's  pen! 


92  EARLY  METHODISM  IN  THE  CAROLIXAS. 

James  Jenkins  located  this  year,  with  a  dozen  more.  William 
M.  Kennedy,  Hilliard  Judge,  Samuel  Dunwody,  and  James  E. 
Glenn  were  admitted. 

A  short  while  before,  the  bishop  had  written  in  Charleston: 
"  Engaged  in  closet  exercises.  I  do  not  find  matters  as  I  wish; 
one  preacher  has  deserted  his  station,  and  there  are  contentions 
among  the  Africans."  In  180G  the  preachers  in  Charleston 
were  Lewis  Myers  and  Levi  Garrison.  We  may  be  sure  the 
deserter  was  not  Lewis  Myers.  The  yellow  fever  was  enough 
to  frighten  anyone.  Two  preachers  had  recently  died  with  it, 
yet  this  is  about  the  first  instance  of  desertion,  and  it  led  to 
Dougherty's  resolution  concerning  it.  The  trouble  among  the 
Africans,  as  will  be  hereafter  seen,  culminated  in  1815.  The 
bishop  had  a  poor  opinion  of  Charleston  Methodism:  "Poor, 
tickle  souls!  death,  desertion,  backsliding;  unstable  as  water; 
light  as  air,  bodies  and  minds!"  He  turns  his  travel  north- 
ward; buries  Abijah  Rembert;  then  on  to  Rockingham,  N.  C. ; 
he  says:  "Here  the  people  would  have  assembled,  but  there 
was  a  wedding  afoot.  This  is  a  matter  of  moment,  as  some  men 
have  but  one  during  life,  and  some  find  that  one  to  have  been 
one  too  many."  He  was  evidently  incorrigible  in  his  bachelor 
proclivities.  The  Church  undoubtedly  was  his  bride,  and  in 
her  sometimes  waywardness  he  felt  that  he  had  as  much  as  he 
could  do  to  manage  matters.  Undoubtedly  he  was  so  for  "the 
kingdom  of  heaven's  sake";  and  his  reward,  doubtless,  will  be 
proportionately  great  in  heaven. 

Returning  from  his  northern  travel,  he  came  on  to  the  Wax- 
haws  and  to  Hanging  Rock;  crossed  over  Thompson's  Creek, 
near  Anson  county,  N.  C,  to  see  George  Dougherty,  slowly  dy- 
ing, but  "his  friends  had  conveyed  him  away  on  a  bed."  Short- 
ly after,  Dougherty  died  in  Wilmington,  N.  C. 

The  twenty-second  session  was  held  in  Charleston,  January  1, 
1807.  It  sat  six  hours  a  day;  it  was  one  of  great  harmony,  and 
there  was  no  trouble  in  stationing  the  preachers.  "At  this  Con- 
ference," the  journal  states,  "Matthew  P.  Sturdevant  volun- 
teered his  services  as  a  missionary  to  Bigbee  [the  first  of  Meth- 
odism, save  L.  Dow's  visit  in  1803  in  Alabama];  was  received  and 
elected  to  the  eldership."  He  was  ordained  in  Bethel  Church, 
and  the  General  Minutes  show  "Tombecbee,  Matthew  P.  Stur- 
devant."     This  charge  was  connected  with  Oconee  District;  but 


EARLY  METHODISM  IN   THE  CABOLINAS.  93 

being  on  the  other  side  of  a  perilous  wilderness,  only  crossed  in 
thirteen  days,  it  is  certain  the  presiding  elder's  visits  were  few 
and  far  between.  Dr.  Lovick  Pierce  was  the  elder  in  1809,  and 
he  states  that  "he  was  never  there." 

Sturdevaut  wras  admitted  on  trial  into  the  Virginia  Conference 
in  1805.  In  1807  he  was  junior  preacher  on  Enoree;  for  two 
years  on  Tombecbee;  then,  in  1810,  Fayetteville,  N.  C. ;  locating 
in  1812.  Dr.  Anson  West,  in  his  "  History  of  Methodism  in 
Alabama,"  gives  a  graphic  picture  of  him  and  his  mission.  In 
1812  Tombecbee  was  put  in  the  Mississippi  District;  Samuel 
Dunwody,  presiding  elder — his  only  year  on  a  district;  the  next 
year,  1813,  he  was  on  St.  Mary's,  and  in  the  year  1814  he  was 
stationed  in  Charleston,  S.  C. 

From  this  Conference  Joseph  Travis  and  John  Collinsworth 
were  sent  to  Brunswick  Circuit;  this  had  been  a  part  of  the  old 
Bladen  Circuit.  The  two  preachers  were  of  the  same  class,  both 
young  and  inexperienced,  the  first  named  mild  and  loving,  the 
second  rather  ascetic,  but  both  were  zealous  and  faithful.  They 
had  no  presiding  elder,  Kendrick  having  died,  and  Jonathan 
Jackson,  appointed  in  his  place,  did  not  reach  the  circuit  until 
the  close  of  the  year.  This  old  circuit  lay  partly  in  North  and 
South  Carolina,  and  in  the  latter  state  embraced  that  Waccamaw 
section  so  devoted  to  Methodism. 

At  one  of  his  appointments,  the  very  first,  Travis  for  the  first 
time  met  with  that  strange  exhibition  called  the  "jerks"  and 
"  dancing  exercise  " — a  vagary  not  confined  to  the  so-called  fa- 
natical Methodists,  inasmuch  as  staid  Presbyterians  indulged 
in  it.  Lorenzo  Dow  was  told  that  some  stakes  shown  him  at  a 
Waxhaw  camp  meeting  were  planted  for  folks  taken  with  the  mal- 
ady to  hold  on  by.  No  matter  if  Dow  was  "  taken  in  "  on  its  turn- 
ing out  that  the  stakes  were  used  to  hitch  horses  to.  It  is  evi- 
dent that  the  sad  affliction,  or  superstition,  was  known  thereabout. 
Mr.  Travis  states:  "To  see  persons  tumbling  down,  and  jerking 
hard  enough  to  dislocate  their  joints,  women's  combs  flying  in 
every  direction,  and  their  hair  popping  almost  as  loud  as  wagon 
whips,"  was  surprising.  The  conclusion  he  reached  was  "that 
religious  people  might  have  the  jerks,  but  that  there  was  no  re- 
ligion in  the  jerks."  He  soon  had  ocular  demonstration  of  their 
power,  leading  him  almost  to  conclude  that  if  they  were  from 
above,  the  Lord  designed  that  he  should  not  preach  that  day; 


94  EARLY  METHODISM  IN  THE  CAItOLINAS. 

a  more  reasonable  conclusion,  for  his  maltreatment  by  the 
jerks  would  have  been  that  another  power  was  concerned  there- 
in. But  to  the  incident.  He  was  standing  on  the  floor  to 
preach.  "Brother  Christie,  a  pious  and  upright  man,  the  class 
leader,  was  standing  close  by  me;  and  while  we  were  singing 
the  first  hymn,  Christie  looking  on  the  same  book,  he  was  sud- 
denly taken  with  the  jerks."  The  consequence  was,  the  hymn 
book  flew  out  of  the  preacher's  hand,  and  the  preacher's  unfor- 
tunate nose  was  painfully  rapped.  Mr.  Travis  was  a  very  pa- 
cific man,  and  felt  no  sense  of  reprisal,  and,  getting  over  his 
unjust  thoughts  of  Heaven's  design,  proceeded  with  the  usual 
exercises.  In  his  narrative,  just  before  this  relation,  he  tells  of 
Josiah  Everett,  of  Virginia,  who,  though  no  "  fighting  parson," 
was  a  man  of  pronounced  eccentricity.  Once,  preaching  in  his 
shirt  sleeves,  he  reproved  a  son  of  Belial,  who,  becoming  en- 
raged, made  at  the  preacher  in  the  pulpit;  upon  which  Mr.  Ev- 
erett wheeled  round  to  him  hastily,  rolling  up  his  shirt  sleeves, 
and  exclaiming  at  the  top  of  his  voice,  "  Do  you  think  that  God 
ever  made  this  arm  to  be  whipped  by  a  sinner?  No!  no!"  at 
the  same  time  stamping  heavily  with  his  foot.  The  enemy  fled, 
and  the  sermon  was  finished  as  if  nothing  had  happened. 

At  another  time  at  an  appointment  where  the  people  seemed 
rather  hardened,  while  giving  out  the  hymn  a  thundercloud 
came  up,  becoming  more  and  more  severe.  In  time  of  prayer 
it  was  alarmingly  so.  Mr.  Everett  prayed  for  it  to  come  nearer. 
It  came,  and  he  cried  out,  "  O  Lord,  send  the  thunder  still  High- 
er!" The  house  appeared  to  be  in  a  blaze  of  lightning;  then 
soon  came  a  cry  for  mercy!  mercy!  and  the  results  were  glorious. 
Some  one  went  to  a  magistrate,  saying  he  believed  that  if  Par- 
son Everett  had  called  the  third  time  they  would  all  have  been 
struck  dead,  and  that  such  a  man  ought  to  be  legally  stopped 
from  traveling  at  large.  The  squire  asked  "if  he  really  thought 
the  parson  had  power  with  God,"  and  he  answered,  "  I  really  do." 
The  reply  was:  "I  can  then  have  nothing  to  do  with  such  a 
man.     You  will  have  to  let  him  go." 

James  Russell  and  John  Porter — what  boy  at  Cokesbury  in  the 
early  days  does  not  remember  Porter,  the  "  weeping  prophet"? — 
these  were  the  preachers  on  Brunswick  in  1806.  They  were  both 
very  zealous;  of  Russell  more  hereafter.  It  was  a  year  of  reviv- 
al, and  Mr.  Travis  was  afraid  that  if  there  were  no  noise  and 


EARLY  METHODISM   IS    THE  CAB0L1NAS.  95 

shouting  "no  good  was  done";  hence  he  became  vociferous  in 
preaching,  to  his  great  injury,  until  the  Rev.  Julias  I.  Gause  kind- 
ly whispered  that  "more  faith  and  less  noise"  would  do  equally 
as  well  as  yelling  like  a  Comanche  Indian,  if  not  better.  The 
circuit  bordering  on  Wilmington,  N.  0.,  Mr.  Travis  visited  it, 
and  received  most  excellent  counsel  from  Joshua  Wells  as  to 
books  and  study. 

There  were  on  Brunswick  Circuit  in  1807  a  number  of  local 
preachers:  Richard  Green,  a  good  preacher  and  much  beloved; 
Julius  I.  Gause,  of  high  standing  in  Church  and  State;  James 
King,  of  great  pulpit  eloquence;  Edward  Sullivan,  an  humble, 
fervent  Christian;  Dennis  Hankins,  sincere,  devout,  and  hum- 
ble, a  good  preacher.  There  were  many  pious,  praiseworthy 
lay  members — Brother  Gibbs;  Peter  Gause,  a  good  man,  useful 
and  honorable;  Mrs.  Jane  Wilkers,  his  daughter,  an  accom- 
plished, thoroughgoing,  steadfast  Methodist;  there  were  the 
Durants — Bethel,  John,  and  Thomas;  Thomas  Frink,  Richard 
Holmes,  Robert  Howe,  and  Benjamin  Gause,  the  father,  no 
doubt,  of  the  Marion  senator  who  was  such  in  1840  when  the 
author  traveled  the  Marion  Circuit  a  man  Falstafhan  in  pro- 
portions, and  of  as  generous  a  heart  as  ever  beat  in  human 
bosom.     Long  since  have  they  all  joined  the  Church  above. 

This  year,  1807,  the  bishop  passed  through  Wilmington.  He 
writes:  "A  high  day  on  Mount  Zion."  Now  what  was  that 
Mount  Zion?  A  poor  little  church,  a  tumble-down  parsonage, 
and  some  negro  hovels  scattered  around.  It  had  been  willed  to 
him  by  William  Meredith,  who  finding  these  sheep  had  folded 
them,  and  going  soon  after  to  heaven  had  given  them  to  Asbury, 
who  had  seen  the  baronial  castles  and  cathedrals  and  minsters 
of  England — how  did  they  compare  with  his  Mount  Zion?  As 
Hyperion  to  a  satyr,  or  fertile  mountain  to  a  barren  moor;  and 
yet  in  his  eyes  this  Mount  Zion  was  superior  to  all.  He  felt  as 
David  did  in  carrying  the  ark  to  its  dwelling  place  upon  Zion, 
as  he  sang,  "The  hill  of  God  is  as  the  hill  of  Bashan;  a  high 
hill  as  the  hill  of  Bashan."  Bashan  towered  in  its  glory,  look- 
ing down  upon  Zion,  in  eastern  hyperbole,  leaping  because  of 
its  advantage.  But  David  asked:  "  Why  leap  ye,  ye  high  hills? 
this  is  the  hill  which  God  desireth  to  dwell  m;  yea,  the  Lord 
will  dwell  in  it  forever." 

James  Jenkins  located  in  180G.     He  would  not  have  done  so 


96  EARLY  METHODISM  IN  THE  CAROLINAS. 

then  but  for  some  remarks  from  Asbury,  implying  that  it  was 
not  altogether  agreeable  for  him  to  occupy  a  seat  in  the  Confer- 
ence while  not  engaged  in  the  regular  work.  Sure  enough;  but 
he  was  a  superannuated  preacher,  and  fully  entitled  to  his  seat. 
There  being  no  provision  for  supernumeraries  yet,  and  the 
bishop,  jealous  for  moving  cohorts,  perhaps  thought  that  this 
was  best.  No  bishop  would  likely  make  auy  such  ruling  now. 
He  resided  in  the  lower  part  of  Catawba  Circuit,  the  place  not 
exactly  defined,  but  it  was  on  Sawney's  Creek,  eleven  miles  from 
Camden.  Here  he  wrought  on  a  farm  for  bread,  freely  preaching 
the  gospel  he  loved  so  well.  This  year  ( 1807)  he  attended  a  camp 
meeting  near  Columbia,  S.  C.  The  meeting  was  excellent,  not- 
withstanding great  opposition  and  riot,  finally  abated  by  Myers's 
(the  presiding  elder's)  determination  publicly  to  read  out  names. 
In  the  fall  he  visited  Charleston  and  preached  at  Bethel  on  "  He 
staggered  not  at  the  promise."  The  word  was  with  power,  and 
it  was  the  beginning  of  a  gracious  revival.  Some  one  not  liking 
so  much  noise  had  some  of  the  negroes  put  in  the  workhouse. 
Some  time  before  (1807)  Cumberland  Church  had  been  length- 
ened twenty  feet,  and  Bethel  painted,  the  parsonage  enlarged, 
another  burial  ground  purchased,  and  the  one  on  Pitt  street 
divided  and  the  southern  half  appropriated  to  the  blacks.  The 
official  board  were  obliged  to  take  measures  to  abate  the  riots 
so  frequently  occurring.  By  enlisting  outsiders  in  this  good 
work,  greater  peace  was  secured.  A  Mr.  Cranmer,  though  no 
member,  and  thoughtless  concerning  piety,  took  great  pleasure 
in  the  religious  services.  A  man  of  powerful  frame  and  no 
coward,  a  certain  Mr.  Brady,  a  leader  in  the  riots,  to  his  amaze- 
ment found  himself  collared,  led  out  of  doors,  and  nicely 
drubbed  by  Cranmer.     Thus  "  the  earth  helped  the  woman." 

This  year  (1807)  Jonathan  Jackson  and  William  Owens  were 
the  preachers.  At  a  prayer  meeting  Monday  night  at  Cumber- 
land Church  there  was  a  crowd  of  worshipers.  A  couple  of 
young  men  behaved  improperly.  Owens  mildly  reproved  them, 
and  they  became  highly  angered.  Cranmer  must  have  been 
absent.  They  seized  Owens  in  the  aisle,  with  the  cry,  "  Pump 
him!"  It  seems  that  the  crowd  became  divided,  some  saying, 
"  Let  him  apologize."  They  were  at  once  in  conflict,  and  Owens, 
making  his  escape,  safely  reached  his  home.  The  rioters  were 
lodged  in  safe  quarters  by  the  city  guard. 


EARLY  METHODISM  IX  THE  CAROLIXAS.  97 

The  preaching  seemed  to  need  the  upholding  of  an  arm  of 
flesh  sometimes.  Jesse  Lee  tells  the  following.  "  When  in  New 
England  a  man  threatened  to  whip  him  as  soon  as  he  was  done. 
There  was  present  a  large  athletic  man,  a  recent  convert.  On 
dismissal  of  the  congregation  he  went  to  the  door  and  cried  out, 
'  Where  is  the  man  who  wanted  to  whip  the  preacher? '  A  man 
stepped  forth;  with  one  sure  and  certain  blow  the  young  Meth- 
odist prostrated  him.  He  called  again,  'Any  more  who  wish  to 
whip  the  preacher? '  A  second  individual  stepped  up,  and  down 
he  went.  He  cried  out  the  third  time,  'Any  more  ready  to  whip 
the  preacher? '  A  bully  presented  himself.  After  a  little  tussle 
he  cried,  '  Enough ! '  He  called  the  fourth  time,  but  no  response 
was  made." 

Another  outrage  this  very  year  occurred  at  Bethel  Church. 
While  Jonathan  Jackson  was  preaching,  to  the  amazement  of 
the  assembly,  a  large  body  of  the  city  guard,  in  full  uniform  and 
armed  with  muskets,  surrounded  the  building.  The  blacks  pre- 
ferred attending  this  church  as  more  free  from  the  persecution 
endured  at  Cumberland  Church.  The  galleries  were  crowded. 
The  captain,  in  full  uniform,  sword  in  hand,  walked  in  and  com- 
manded the  dispersion  of  the  congregation.  This  was  unneces- 
sary, as  the  clatter  of  the  arms  was  heard,  and  the  blacks, 
alarmed,  went,  and  stood  not  on  the  order  of  their  going,  rush- 
ing downstairs,  tumbling  out  of  the  windows,  only  to  find  them- 
selves surrounded  by  these  civic  warriors;  and  they  were  escort- 
ed to  the  "sugar  house,"  the  last  possible  synonym  of  sweetness, 
no  explanation  ever  being  given  for  this  extraordinary  proced- 
ure.    Such  an  assault  would  not  likely  be  attempted  now. 

Bennett  Kendrick  had  been  appointed  (1807)  to  Camden  Dis- 
trict, but  died  early  in  the  year.     Jonathan  Jackson,  then  in 
Charleston,  was  put  in  his  place,  but  did  not  reach  the  district 
until  in  the  fall. 
7 


CHAPTER  XII. 

Old  Journals — Sessions  of  Quarterly  Conference — Old  Enoree  (Union) — Wil- 
liam Gassaway — John  Collinsworth — Old  Bethel  Academy — Local  Preach- 
ers— Anthony  Senter — Origin  of  Camp  Meetings — Collinsworth's  Embryo 
Bishop. 

T HBO  UGH  the  kindness  of  the  Kev.  A.  H.  Lester,  and  his 
official  board  at  Union  Station,  I  have  before  me  a  relic  of 
the  past,  in  the  shape  of  a  Quarterly  Conference  Journal  of  the 
old  Enoree  Circuit,  possibly  the  only  one  of  the  kind  as  old, 
extant.  This  runs  back  to  March  23,  1805,  nearly  ninety-three 
years  ago.  The  last  record  in  this  book  bears  date  January  7, 
1843.  I  bespeak  the  favorable  action  of  the  board  in  present- 
ing it  to  the  Historical  Society  of  our  Conference,  to  be  held 
among  its  archives.  The  Church  of  the  future  may  look  upon 
it  with  delight,  in  discovering  how  Methodism  won  its  early  tri- 
umphs, and  how,  "not  by  might  nor  by  power,"  but  by  the  di- 
vine Spirit,  it  has  achieved  such  glorious  results.  I  would  set 
forth  some  of  its  contents,  if  for  no  other  purpose,  to  show  some 
of  the  "  metes  and  bounds  "  of  the  early  circuits  of  the  South 
Carolina  Conference.  One  cause  of  its  exactness  and  consecu- 
tiveness  may  lie  in  the  fact  that  from  1805  to  1818  Coleman 
Carlisle  was  secretary  of  the  Quarterly  Conference;  another 
reason  is  that  in  1832  the  following  resolution  carried: 

Resolved,  That  the  Recording  Steward  be  requested  to  purchase  a  book  for 
the  circuit,  and  that  he  be  requested  to  record  in  that  book  all  the  minutes 
in  the  several  old  books  handed  over  to  him  as  Recording  Steward. 

I  have  tried  to  trace  out  the  boundaries  of  these  two  circuits, 
but  cannot  be  exact;  but  who  can  give  correctly  the  boundaries 
of  the  old  Saluda  District?  The  first  mention  of  it  in  the  Gen- 
eral Minutes  is  in  1802;  George  Dougherty,  presiding  elder. 
The  following  appointments  were  embraced  in  it:  Broad  Kiver, 
Saluda,  Bush  River  and  Keowee,  Edisto  and  Orangeburg,  and 
Charleston.  The  only  other  district  in  the  state  was  Camden 
— James  Jenkins,  presiding  elder — embracing  Union,  Santee, 
Catawba,  Little  Pee  Dee,  Great  Pee  Dee,  Georgetown,  and  Bla- 
den; but  two  presiding  elder's  districts  in  all  of  South  Caro- 
(98^ 


EABLY  METHODISM  IN   THE  CABOLIXAS.  99 

lina.  A  line  running  from  Charleston,  or  more  properly  from 
the  mouths  of  the  ISantees  to  Columbia,  thence  upward  to  Union, 
and  between  Union  and  Spartanburg  to  the  state  line,  may 
have  been  the  line  of  division.  In  1803  there  was  no  change 
save  in  the  increase  of  appointments.  In  1806  Union  was  left 
out  of  Camden  District — transferred  to  Swanauoah.  In  1802, 
1803,  and  1804  the  eldership  was  the  same.  In  1804  the  two 
circuits,  Enoree  and  Sandy  River,  and  Bush  River  and  Keowee, 
took  in  all  the  country  above  Columbia  from  the  Catawba  to  the 
Savannah  River.  This  boundary  of  course  embraced  the  pres- 
ent counties  of  Oconee,  Pickens,  Greenville,  Spartanburg, 
Union,  York,  Chester,  Fairfield,  Newberry,  Abbeville,  Ander- 
son, and  Laurens,  with  parts,  doubtless,  of  Edgefield,  Lex- 
ington, and  Richland.  These  two  respectable  circuits  were 
quite  compassed  in  six  weeks  each;  the  first  by  William  Gassa- 
way,  Hanover  Donnan,  and  Daniel  As  bury;  and  the  second  by 
Buddy  W.  Wheeler,  William  McKenny,  and  David  Dannelly. 
The  membership  in  Enoree  and  Sandy  River  was  1,186  whites 
and  131  colored;  in  Bush  River  and  Keowee,  810  whites  and  06 
colored.  In  1805  Britton  Capel  was  presiding  elder  on  Saluda 
District,  and  Enoree  Circuit  had  for  its  preachers  James  Hill 
and  W.  W.  Shepard.  James  Hill  traveled  but  three  years.  He 
was  said  to  possess  superior  preaching  talents;  his  person  man- 
ly, manner  dignified,  and  address  interesting.  He  remained 
pious  to  the  last;  but  how  much  did  the  Church  lose  in  his 
early  location! 

The  first  session  of  the  Quarterly  Conference  for  1805  was 
held  at  Salem  Church,  March  2  and  3.  "  Coleman  Carlisle 
chosen  clerk."  Members  present:  James  Hill,  and  W.  W. 
Shepard,  traveling  preachers;  George  Clarke,  Coleman  Carlisle, 
Stephen  Shell,  David  Owen,  Nathan  Boyd,  and  William  Scott, 
local  preachers;  John  Glymph,  B.  Smith,  William  Seym  ore, 
David  Croomer,  and  Lemon  Shell,  stewards  and  leaders. 

The  second  session  was  held  at  "Horrell's  Church  House," 
June  22  and  23.  Present,  the  presiding  elder  and  eleven  preach- 
ers— John  Wallace,  Jeremiah  Lewis,  William  Horrell,  John 
Palmer,  Coleman  Fowler,  James  Dillard,  William  Whitby,  Wil- 
liam Scott,  Thomas  Humphries,  John  Briggs,  and  Nathan  Boyd. 
The  usual  business  was  transacted.  "  The  preacher  in  charge 
was  censured  by  Brother  P.,  for  wearing  suspenders."     We  are 


10  )  EARLY  METHODISM  IN  THE  CAROL1NAS. 

greatly  relieved  by  finding  that   "  he  was  cleared  of  immoral 
conduct." 

Before  noticing  further  the  old  Enoree  Conference  Journal,  I 
would  note  somewhat  of  the  preacher  in  charge  in  1804,  William 
Gassaway.  He  entered  the  connection  in  1788,  and  located  in 
1814.  He  is  represented  as  being  rescued  by  Methodism  from 
vice  and  obscurity,  and  made  a  prince  in  Israel.  "  Wild  and 
profligate,"  "a  hard  drinker,"  "a  famous  fiddler,"  in  his  youth, 
and  afterwards  an  ardent  saint  and  apostle.  Awakened  at  a 
Methodist  meeting,  he  went  forward  for  prayer.  The  dancing 
people  said,  "  What  shall  we  do  for  a  fiddler  now?  "  Much  was 
said  concerning  him;  some  thought  he  would  not  hold  out  long, 
others  who  knew  him  better  said:  "He  is  gone;  the  Methodists 
have  got  him;  he  will  never  play  the  fiddle  or  drink  or  fight 
any  more."  His  convictions  were  pungent;  but,  ignorant  of 
the  plan  of  salvation,  he  hoped  to  be  saved  in  the  use  of  pen- 
ance. "  Passing  a  stream  once,  he  allowed  his  horse  to  drink, 
saying,  'You  may  drink,  you  are  no  sinner;  but  I  am,  I  will  not 
drink.'"  Earnestly  seeking  deliverance,  he  knew  not  to  whom 
to  go  for  help  but  to  an  elder  in  the  Presbyterian  Church,  but 
thought  from  him  to  receive  no  favor,  inasmuch  as  he  had  asked 
the  Methodists  to  pray  for  him.  "Think  of  my  surprise,"  he 
adds,  "when  he  took  me  in  his  open  arms,  saying  to  me:  'The 
Spirit  of  the  Lord  is  with  yon.  See  that  you  grieve  not  that 
Spirit.  Make  my  house  your  home.  I  will  give  you  all  the 
help  I  can.'"  This  good  Presbyterian  elder  was  Joseph  Mc- 
Junkin,  of  Union  District,  S.  C,  a  man  of  genuine  piety,  who 
kept  him  at  his  house  some  weeks  under  Christian  instructi<  n. 
He  gave  him  Baxter's  "  Saints'  Piest."  Gassaway  took  the  book, 
and  wandering  in  the  woods,  weeping  over  and  confessing  his 
sins  to  God,  sat  down  to  read.  He  says  he  had  not  read  long 
before  "the  Lord,  the  King  of  glory,  baptized  him  with  the 
Holy  Ghost  and  fire  from  heaven,"  and  that  he  was  fully 
satisfied  of  his  conversion.  He  joined  the  Methodists;  had 
license  first  to  exhort,  then  to  preach,  and  for  more  than 
twenty  years  labored  successfully  in  Georgia  and  North  and 
South  Carolina.  His  large  family  and  poor  pay  induced  loca- 
tion, but  he  continued  to  labor  energetically  and  successfully. 
His  childlike  and  absolute  faith  in  prayer  led  him  to  commit 
his  way  to  God.     In  Camden,  S.  C,  which  once  formed  a  part 


EARLY  METHODISM  IN   THE   CAROLIXAS.  101 

of  his  circuit,  a  great  revival  occurred,  and  many  were  converted; 
among  them,  a  lady  whose  husband,  then  absent,  was  noted  for 
his  violent  hostility  to  religion.  Returning,  he  was  furious;  or- 
dered the  withdrawal  of  his  wife,  and  swore  be  would  cowhide 
the  preacher.  But  Gassaway  was  not  to  be  deterred  from  duty. 
At  the  time  appointed  his  enemy  sat  before  him  exhibiting 
wrathfulness,  cowhide  in  hand,  prepared  to  execute  his  threat. 
Gassaway  prayed,  then  gave  out  his  text.  God  being  with 
him,  ere  he  concluded  he  saw  that  his  persecutor  was  yield- 
ing, and  at  the  close  the  angry  man  with  streaming  eyes  knelt 
and  cried  out  for  the  prayers  of  the  people  as  if  his  last  hour 
were  come. 

Travis,  in  his  autobiography,  states:  "When  but  a  youth  I 
was  accustomed  to  hear  him  preach  at  my  uncle's  in  Chester 
District,  S.  C.  He  was  a  sound,  orthodox  preacher,  and  on 
suitable  occasions  argumentative  and  polemical;  a  great  lover 
and  skillful  defender  of  Methodist  doctrines  and  usages.  He 
was  a  pleasant  and  sociable  companion,  always  cheerful.  I 
never  saw  him  gloomy."  One  chief  honor  of  this  good  man  lay 
in  his  inducting  William  Capers,  of  precious  memory,  into  the 
itinerant  ministry.  I  never  pass  the  spot  where  old  Marshall's 
Church  once  stood  without  recalling  the  circumstances,  and 
thinking  on  what  seemingly  trivial  events  mighty  issues  hang; 
and  along  that  road  "that  is  desert,"  from  Chesterfield  Court- 
house to  Sumter,  where  he  urged  the  argument  for  his  conse- 
cration to  the  work  of  the  ministry,  and  prevailed.  Little  did 
the  good  man  think  that  he  was  giving  a  bishop  to  the  Church, 
and  one  of  the  saintliest  spirits  to  Methodism.  Travis  states 
further:  "I  frequently  heard  of  him  after  his  location;  he  was 
the  same  laborious,  zealous,  and  holy  minister  of  the  gospel. 
He  lived  to  mature  old  age;  '  and  he  died,'  no  doubt,  as  he  had 
lived,  'full  of  faith  and  the  Holy  Ghost.'  But  where  is  the  pe- 
riodical, religious  or  secular,  that  has  recorded  his  exit?" 

Gassaw^ay  was  the  preacher  in  charge  (then  called  assistant) 
of  the  old  Enoree  Circuit  in  1801.  The  Conference  Journal,  as 
I  have  said,  begins  in  1805.  Two  sessions  have  been  noticed; 
the  others  for  that  year  are  not  particularly  marked,  save  in  the 
recommendation  of  Benjamin  Wofford  as  a  traveling  preacher 
to  the  South  Carolina  Conference. 

The  first  session  for  1806  was  held  at  Lucas's  Meetinghouse, 


102  EARLY  METHODISM  IN  THE  CABOLINAS. 

April  5  and  6;  B.  Capel,  presiding  elder;  Epps  Tucker  and 
George  Philips,  traveling  preachers.  The  following  members 
were  present:  M.  Smith,  J.  Lucas,  John  Wallace,  James  Crow- 
der,  Ricketson  Lipsey,  N.  Boyd,  T.  Humphries,  W.  Scott,  John 
Wood,  John  Palmer,  Coleman  Fowler,  W.  Horrell,  R.  Whit- 
by, H.  Smith,  James  McCord,  and  Moses  Morgan.  A.  L.  P., 
charged  with  distilling  and  selling  spirituous  liquors,  was  ex- 
pelled. This  Conference  is  remarkable  for  giving  license  to 
exhort  to  John  Collinsworth,  and  licensing  Joseph  Travis  to 
preach — both  becoming  men  of  mark  in  their  day. 

It  is  to  be  regretted  that  so  little  is  known  of  the  earlier  preach- 
ers, men  who  hazarded  their  lives  for  the  Lord  Jesus.  Would 
it  not  be  well  for  all  to  put  on  record  any  items  of  interest 
concerning  them?  John  Collinsworth  was  licensed  to  exhort 
April  5,  1806;  January  24,  to  preach;  and  in  September  em- 
ployed on  the  Enuree  Circuit.  In  1807  he  and  Joseph  Travis 
were  admitted  on  trial  in  the  South  Carolina  Conference.  In 
1814  he  wTas  the  presiding  elder  on  Edisto  District;  in  1830 
transferred  to  Georgia.  Whether  he  located  or  died  in  con- 
nection with  that  Conference,  I  am  unable  to  state.  He  was 
said  to  be  gifted  in  prayer,  and  of  mighty  faith.  "F.  A.  M." 
relates  the  incident  happening  in  Virginia,  where  a  fearful  hail- 
storm desolated  the  crops,  seemingly  in  answer  to  his  prayer. 
An  old  planter,  riding  up  to  him,  demanded:  "Are  you,  sir,  the 
Methodist  preacher  who  prayed  the  Lord  to  destroy  my  crop  of 
tobacco?"  He  replied:  "My  name  is  Collinsworth;  I  preached 
yesterday,  and  prayed  the  Lord  to  show  his  displeasure  of  rais- 
ing tobacco."  "  Well,  sir,  you  are  just  the  man  I  am  after.  I 
am  ruined  for  this  season,  and  I  have  come  to  take  my  revenge 
out  of  you,  sir,"  at  the  same  time  brandishing  a  frightful-look- 
ing wagon  whip.  Beginning  to  dismount,  Collinsworth  replied: 
"Well,  if  I  must  be  whipped  for  it,  I  suppose  I  must  submit; 
but  take  care  before  you  have  done  that  I  do  not  pray  the  Lord 
to  overtake  you  with  something  worse  than  overtook  your  crop." 
This  he  had  not  thought  of,  and  putting  spurs  to  his  horse, 
galloped  off  speedily. 

But  returning  to  the  old  journal — the  General  Minutes  of 
1807  place  Lewis  Myers  on  the  Saluda  District,  and  William  M. 
Kennedy  and  M.  P.  Sturdevant  preachers  on  the  Enoree  Cir- 
cuit; yet  in  all  journals  of  the  sessions  for  that  year  the  last  is 


EARLY  METHODISM  IN  THE  CAROLINAS.  103 

represented  as  the  assistant,  or  presiding  elder.     M.  P.  Si  urde- 
vant  was  senior  by  one  year. 

The  first  session  of  the  Quarterly  Conference  was  held  at 
Hindman's  Meetinghouse,  April  4,  1807.  "Through  grace  no 
charge  against  any  of  the  members." 

The  second  session  was  held  at  Sealey's  Meetinghouse,  June 
13,  1807.  A  local  preacher  was  censured  for  performing  the 
marriage  ceremony,  he  being  unordained. 

The  third  session  was  held  at  Rogers's  Meetinghouse,  Septem- 
ber 20,  1807.  As  this  record  contains  the  full  list  of  official  mem- 
bers in  the  circuit,  we  give  it  entire:  L.  Myers,  presiding  elder; 
M.  P.  Sturdevant,  William  M.  Kennedy,  circuit  preachers; 
George  Clarke,  George  Philips,  James  Dillard,  John  Watch, 
John  Wallace,  W.  Young,  W.  Rowel,  Joel  Whitten,  John  Palmer, 
H.  Smith,  Thomas  Humphries,  George  Linane,  Jerry  Lucas, 
Samuel  Harris,  Peter  Tucker,  James  Danner,  Lemon  Shell,  Cole- 
man Carlisle,  James  Gassaway,  Jonas  Briggs,  Coleman  Fowler, 
Richard  Whitby,  James  Crowder,  M.  Sherbert,  Benjamin  Wof- 
ford,  James  Mullonax,  Andrew  Shaw,  A.  Kennedy,  Hugh 
O'Neal,  David  Owens,  Nathan  Boyd,  Caleb  Davis,  Thomas 
Stokes,  Thomas  Cunningham,  John  Terry,  and  Moses  Morgan. 
"  The  Conference  decrees  that  the  preachers  and  leaders  cate- 
chise the  children  whenever  they  can." 

The  fourth  session  was  held  December  5,  1807;  noted  for 
the  mention  of  Mount  Bethel  Academy,  Lewis  Myers,  Thomas 
Dugan,  Archy  Crenshaw,  Dr.  Joseph  Davis,  and  Dr.  Moore  be- 
ing appointed  trustees.  This  was  the  first  high  school  among 
the  Methodists  in  Carolina.  The  section  of  Newberry  District 
in  which  it  was  situated  was  settled  by  emigrants  from  Virginia. 
It  may  be,  though  I  cannot  assert  positively,  the  very  section 
of  country  in  which  Methodism  was  first  established  by  James 
Forster,  a  local  preacher,  anterior  to  its  introduction  into 
Charleston.  It  was  evidently  a  strong  point  in  the  interior,  for 
the  Conference  in  1794  was  here  held  at  "  Finch's  in  Fork  Sa- 
luda and  Broad  rivers."  Thirty  preachers  were  present.  They 
were  straitened  for  room,  "having  only  twelve  feet  square  to 
confer,  sleep,  and  for  the  accommodation  of  those  who  were 
sick."  Bishop  Asbury  writes  of  "  resting  at  dear  old  Father  Yer- 
gin's."  The  Finches,  Crenshaws,  Malones,  and  others  had  been 
Methodists  in  Virginia.      Edward  Finch  gave  thirty  acres  of 


104  EAELY  METHODISM  IK  THE  CAROLINAS. 

land  as  a  site  for  the  institution.  The  work  began  in  1794,  and 
on  the  visit  of  Bishop  Asbury,  March  17.  1795,  he  prepared 
subscription  papers  to  be  sent  abroad,  "  to  raise  £100  to  fin- 
ish Bethel  School."  It  ceased  to  exist  in  1820,  superseded  by 
Mount  Ariel  Academy,  afterwards  the  Cokesbury  School.  After 
its  decline,  the  settlement,  once  the  garden  spot  of  Methodism 
in  the  upcountry,  surprising  as  it  may  seem,  remained  for  nearly 
forty  years  without  any  regular  Methodist  preaching.  In  1852 
the  Rev.  C.  Murchison  "took  it  into"  the  Newberry  Circuit,  and 
organized  a  society  of  ten  whites  and  sixteen  colored  persons. 

Returning  to  the  old  journal,  the  first  session  of  the  Quar- 
terly Conference  for  1808  was  held  at  Fish  Dam  Meetinghouse, 
March  12;  Lewis  Myers,  presiding  elder;  Amos  Curtis  and 
John  Conon,  stationed  preachers.  A  word  as  to  that  last  name. 
The  secretary's  chirography  is  something  "peculiar."  Would 
you  believe  that  the  Minutes  say  the  name  ought  to  be  John 
"W.  Kennon?  Alas  for  "fame"!  One  "dies  for  his  country" 
under  the  cognomen  of  James  Smith,  and  somebody  makes  it 
John  Smith.  At  this  session  there  was  nothing  of  special  in- 
terest. 

The  second  session  was  to  have  been  held  at  Zion,  Sandy 
River,  but  "  the  presiding  elder  being  absent,  there  was  no 
Quarterly  Conference,  and  consequently  no  business  done." 
The  Church  improved  upon  this  in  after  years. 

The  third  Quarterly  Conference  was  held  at  Rogers's  Meet- 
inghouse, October  1,  1808.  "Characters  examined;  through 
favors,  no  charges  of  any  consequence  against  any."  Oh,  these 
Methodists!  Old  Father  Jenkins  once,  "shouted  aloud" — so 
happy — when  charges  were  preferred  against  himself.  He  re- 
garded it  as  an  evidence  of  "the  love  of  the  brethren";  and 
pray  how  far  was  he  wrong?  At  this  Conference  two  impor- 
tant resolutions  were  carried: 

1.  No  license  to  be  renewed  until  applicant  had  been  heard  and  approved 
of  by  the  assistant  or  some  experienced  preacher. 

2.  No  local  preacher  to  have  license  renewed  unless  his  gifts  are  improv- 
able and  profitable  to  the  Church. 

Ah,  if  this  had  been  observed  everywhere  and  sacredly,  what 
an  arm  of  strength  would  our  ministry  have  been,  both  local 
and  traveling!  Is  it  too  late  to  enforce  it  now?  Threescore  years 
from  to-day  might  not  its  profit  appear? 


EARLY  METHODISM  IN  THE  CAROLINAS. 


105 


The  fourth  session  was  held  December  3,  1808,  at  Salein 
Meetinghouse.  "A.  Center,  proposed  to  travel,  and  recom- 
mended by  a  majority."  The  orthography  of  the  name  attracts 
no  attention;  but  write  it  Anthony  Senter,  and  lo!  the  change— 
another  name  of  mark  from  the  old  Enoree  Circuit: 

Anthony  Senter  was  born  in  Lincoln  county,  North  Carolina,  January 
28  1785,  and  died  in  Georgetown,  S.  C,  December  23,  1817.  Little  is  known 
of' his  early  convictions  or  religious  feelings  until  after  his  establishment 
in  life  The  pious  life  of  one  of  his  neighbors  first  led  him  with  restless 
concern  to  examine  the  nature  of  vital  religion.  In  1806,  at  a  meeting  in 
the  Enoree  Circuit,  he  was  brought  under  overwhelming  conviction  of  sin. 
He  went  away  weeping  and  praying.  On  his  way  home  (so  overwhelmed 
was  he  with  the  sense  of  his  lost  state)  he  either  alighted  or  fell  from  his 
horse  and  was  found  late  in  the  evening  lying  by  the  roadside  in  the  ut- 
most agony,  pleading  with  God  for  mercy.  He  joined  the  Church,  and  soon 
after  entered  on  the  work  of  the  ministry. 

From  1809  to  1817  he  was  a  traveling  preacher.  The  last  two 
years  he  presided  over  the  Broad  River  District.  "A  strong 
mind  and  a  benevolent  heart;  a  single  eye  and  a  steady  purpose 
to  glorify  God;  an  unwavering  faith,  fervent  love,  and  burning 
zeal— these  were  the  exalted  attributes  of  this  good  man." 
While  able  to  preach  he  was  indefatigable  in  the  work,  and 
even  when  so  impaired  by  the  fatal  consumption  as  to  be  pre- 
vented from  preaching  he  still  traveled  from  circuit  to  circuit, 
assembling  the  official  members,  instructing  and  encouraging 
them  in  their  work.  At  last  even  this  was  denied  him.  As 
the  veteran  soldier  retires  from  the  field  faint  and  exhausted, 
only  retiring  because  he  could  do  no  more,  so  he  reluctantly 
gave  up  the  toil  to  die.  Reduced  to  a  living  skeleton,  feeble  as 
a  child,  and  just  falling  into  the  grave,  his  heart  could  not  be 
separated  from  the  work  of  God;  he  still  charged  himself  with 
its  interest  and  felt  its  cares.  Indeed,  with  death  before  him, 
and  the  awful  glories  of  the  invisible  world  just  ready  to  be 
unfolded,  like  Jacob,  gathering  up  his  feet  composedly  and 
without  dismay,  he  fell  asleep. 

Nothing  but  the  usual  business  of  a  Quarterly  Conference  is 
discoverable  in  all  the  records  of  this  old  circuit  up  to  March 
21,  1813.  Then  this  item  is  written:  "  Camp  meetings  appoint- 
ed' at  Salem,  at  Wofford's,  and  Fish  Dam."  A  word  or  two  as 
to  their  origin  and  usefulness.  Methodism  owes  its  power, 
next  to  the  divine  Spirit,  to  its  aggressiveness.     It  never  waited 


106  EARLY  METHODISM  IN  THE  CAROLINAS. 

for  the  people  to  call  the  preachers,  but  quite  the  reverse — for 
the  preacher  to  call  the  people.  Let  every  candid  mind  decide 
if  this  is  not  most  in  accordance  with  the  command,  "Go  ye 
into  all  the  world,  and  preach  the  gospel  to  every  creature." 
The  usual  and  ordinary  means  of  grace  might  satisfy  all  the 
demands  of  formalism,  but  they  could  not  satisfy  the  spirit  re- 
solved to  storm  the  very  gates  of  hell  to  rescue  souls  from 
perdition.  No  wonder  that  the  early  Methodists  believed  in, 
and  that  their  true  successors  still  persist  in  holding,  camp 
meetings.  The  decent  world  and  the  respectable  Church  are 
fully  agreed  as  to  all  the  proprieties  that  ought  to  be  observed 
by  fashionable  people.  These  might  raise  an  outcry  against 
them,  but  this  did  not  deter  the  men  who  had  the  love  of 
souls  at  heart.  It  might  be  uncanonical  to  save  a  soul  out- 
side the  Church;  but  uncanonical  or  not,  if  there  was  any 
hope  of  success,  or  even  without  it,  it  was  attempted;  and  they 
did  not  care  a  single  straw  for  the  opinion  of  that  decent  world 
concerning  their  ignorance  or  learning.  Some  timid  souls  are 
much  alarmed  for  the  ark,  as  was  Uzzah  when  the  oxen  stum- 
bled; but  God  is  able  to  take  care  of  his  own,  ever  has  done  so, 
and  ever  will  to  the  end  of  the  world.  Suffer  me  to  put  on 
record  something  as  to  the  origin  of  these  meetings.  The  first 
notice  concerning  them  in  South  Carolina  is  found  in  James 
Jenkins's  memoirs,  about  1802.     He  says: 

It  will  be  seen  that  thus  far  I  have  said  nothing  about  camp  meetings;  in- 
deed, until  now  we  had  none  in  this  state.  They  were  becoming  quite  com- 
mon in  Kentucky  and  Tennessee,  where  they  commenced  about  the  year 
1800,  under  the  labors  of  William  and  John  McGee — the  one  a  Presbyterian 
and  the  other  a  Methodist  minister.  They  united  on  their  sacramental  oc- 
casions, at  which  the  work  of  the  Lord  broke  out;  and  such  were  the  gra- 
cious results  of  these  meetings  that  in  a  very  short  time  multitudes  came 
from  every  direction ;  some  prepared  to  remain  only  a  day  at  a  time,  others 
in  wagons  to  stay  all  night,  and  soon  others  again  put  up  small  tents  and 
camped  during  the  meeting.  It  was  not  long  before  other  ministers  and 
communities,  seeing  the  good  effect  of  these  meetings,  were  induced  to  hold 
similar  ones  for  their  own  benefit;  so  that  in  two  years  their  example  was 
followed  by  nearly  all  our  Conferences. 

Here  may  be  introduced  a  letter  from  John  McGee,  the 
Methodist,  dated  October  27,  1800: 

Last  June,  at  a  sacramental  meeting  of  the  Presbyterians  at  Red  River 
Meetinghouse,  the  preachers  present  were  Messrs.  McCready,  Rankin, 
Hodge,  AVilliam  McGee,  and  myself;  four  or  five  hundred  people  attended 


EABLY  METHODISM  IN   THE  CAROLINAS.  107 

with  great  seriousness.  The  Lord's  servants  preached  with  much  light  and 
liberty,  and  the  people  felt  the  truth  and  power  of  the  word  each  day  ;  but 
the  last,  which  was  Monday,  was  truly  a  great  day.  One  sermon  was 
preached  with  the  Holy  Ghost  sent  down  from  heaven.  The  cry  of  dis- 
tressed sinners  for  mercy  was  great,  while  the  Lord's  people  were  filled  with 
unspeakable  joy. 

And  thus  he  continues  with  details  of  several  other  meetings 
of  the  same  kind.  A  year  or  two  afterwards,  Mr.  Hodge,  a  Pres- 
byterian minister,  wrote  as  follows:  "At  the  time  that  our  Pres- 
bytery sat,  a  vote  was  carried  by  a  majority  of  the  members 
for  licensing  three  unlearned  men  to  preach  the  gospel.  The 
Lord  has  graciously  owned  these  licentiates,  by  making  them 
instrumental  in  the  conversion  of  many." 

The  ignorant  and  unlearned  men  of  this  day  were  no  less  a 
matter  of  astonishment  than  in  the  days  of  Peter  and  John. 
Their  power  is  accounted  for  by  the  fact  "  that  they  had  been 
with  Jesus." 

But  to  continue  from  James  Jenkins's  memoirs:  "The  Pres- 
byterians held  a  general  meeting,  as  it  was  then  called,  at  the 
Waxhaws,  on  the  last  of  May."  He  writes  to  Bishop  Asbury 
from  Camden,  S.  C,  June  30,  1802: 

Hell  is  trembling,  and  Satan's  kingdom  falling.  Through  Georgia,  South 
and  North  Carolina,  the  sacred  flame  and  holy  fire  of  God,  amidst  all  the  oppo- 
sition, is  extending  far  and  wide.  The  general  meeting  held  at  the  Waxhaws 
was  on  the  last  of  May.  Five  Methodist,  five  Baptist,  and  twelve  Presby- 
terian ministers  officiated.  The  Lord  was  present,  and  wrought  for  his  own 
glory.  Sinners  were  converted  on  all  sides,  and  numbers  found  the  Lord. 
One  among  many  remarkable  cases  I  wdll  relate,  of  a  professed  atheist  who 
fell  to  the  earth,  and  sent  for  Brother  Gassaway  to  pray  for  him.  After  la- 
boring in  the  pangs  of  the  new  birth  for  some  time,  the  Lord  gave  him  de- 
liverance. He  then  confessed  before  hundreds  that  for  some  years  he  had 
not  believed  there  was  a  God,  but  now  found  him  gracious  to  his  soul.  The 
Methodists  had  a  general  meeting  a  few  days  past  at  the  Hanging  Rock. 
There  were  fifteen  ministers — Methodist,  Baptist,  and  Presbyterian — with 
about  three  thousand  people  present. 

This  is  enough,  and  settles  the  question  as  to  the  first  camp 
meeting  held  in  South  Carolina.  For  many  years  past  they 
have  been  kept  up  at  this  old  Hanging  Bock,  where  they  first 
began,  and  all  over  the  South  the  good  resulting  wall  not  be  fully 
known  until  the  general  judgment.  Before  resuming  the  old 
journal,  we  give  this  sketch  of  the  Bev.  John  Collinsworth  by 
Dr.  G.  G.  Smith,  of  the  North  Georgia  Conference: 


10S  EARLY  METHODISM  IN  THE  CAROLINAS. 

No  man  was  perhaps  known  more  widely  among  Georgia  Methodists 
thirty  years  ago.  He  was  in  many  ways  a  character.  Bishop  Andrew  fur- 
nished to  Dr.  Sprague  for  his  Annals  a  graphic  portraiture  of  him;  and  from 
the  old  Methodists  of  Georgia  many  anecdotes  of  his  peculiar  views  may  be 
gathered.  He  was  a  Virginian  by  birth,  was  licensed  to  preach  in  South  Car- 
olina, and  joined  the  South  Carolina  Conference  in  1807.  In  1809,  when  Au- 
gusta, Louisville,  and  Savannah  were  in  one  circuit,  he  was  in  charge,  with 
John  Rye  as  his  junior.  During  this  year  John  H.  Mann  united  with  the 
Church  in  Augusta.  He  continued  to  travel  for  several  years,  then  located 
from  feeble  health.  His  home  was  in  Putnam  county,  near  to  that  of  his  life- 
long friend,  Josiah  Flournoy.  When  his  health  was  restored,  he  returned 
to  the  work,  and  in  it  he  died  on  the  4th  of  September,  1834. 

While  he  was  local  he  cultivated  a  small  farm,  and  was  remarkable  for 
the  energy,  system,  and  skill  with  which  he  tended  it.  He  was  a  Meth- 
odist of  the  old  type,  was  very  plain  in  his  apparel,  and  demanded  from  all 
the  same  regard  to  simplicity.  Broadcloth,  rings,  and  ruffles  were  his  abom- 
ination. He  was  a  stern  Elijah  in  the  pulpit,  and  in  the  most  solemn  and 
earnest  way  denounced  the  terrors  of  the  law  upon  the  guilty  sinners  who 
sat  under  his  ministry.  Under  this  appearance  of  severity  of  spirit  Bishop 
Andrew,  who  knew  him  well,  says  he  carried  a  gentle,  tender  heart. 

Once  he  acknowledged  that  he  erred.  The  story  of  how  that  was  is  sub- 
stantially as  we  tell  it.  He  was  stationed  at  Greensboro  in  18.30.  George 
Foster  Pierce,  the  eldest  son  of  Lovick  Pierce,  had  just  graduated,  and  was  in 
the  law  office  of  his  uncle,  Thomas  Foster,  studying  law.  A  conversation 
with  James  O.  Andrew  led  the  young  law  student  to  resolve  to  let  the  dead 
bury  their  dead,  while  he  followed  his  Master.  Application  was  made  by 
Bishop  Andrew  to  Brother  Collinsworth  to  secure  from  the  Church  a  rec- 
ommendation to  the  Quarterly  Conference  for  license  for  George  Pierce  to 
preach.  Uncle  Collinsworth  did  not  favor  the  idea.  The  young  man  was 
too  "  airy."  His  hair  grew  too  straight  from  his  forehead.  He  wore  as  a 
Sunday  suit  blue  broadcloth  with  brass  buttons,  and  cut  fashionably  at  that. 
He,  however,  brought  the  matter  before  the  Church,  and  was  not  slow  in 
expressing  his  disapproval  of  the  request.  The  Church  differed  from  the 
preacher,  and  recommended  the  applicant.  Uncle  Collinsworth  met  him 
at  the  door  of  the  church :  "  Well,  George,"  he  said,  "  these  brethren,  against 
my  will,  have  consented  to  recommend  you;  but  now  I  tell  you,  this  coat 
must  come  off."  "  But,"  said  the  young  man,  "  Uncle  Collinsworth,  it  is  al- 
most new,  and  it  is  the  only  nice  one  I  have."  "  Can't  help  it;  it  must  come 
off;  a  man  can't  be  licensed  to  preach  with  such  a  coat  as  this  on."  "  But, 
Uncle  Collinsworth,  it  would  not  be  right  to  put  father  to  the  expense  of 
buying  me  a  new  suit."  The  old  preacher  was  unconvinced ;  the  young  ap- 
plicant was  equally  decided.  "  George,"  said  he  again,  "  why  don't  you  brush 
your  hair  down  on  your  forehead  as  I  do?  It  stands  up  in  a  most  worldly 
way."  "  Why,  Uncle  Collinsworth,  if  the  Lord  had  wanted  my  hair  to  lie 
down  he  would  not  have  made  it  to  stand  up." 

The  stern  old  man  went  to  the  Quarterly  Conference,  decided  that  George 
Pierce  might  do  for  a  worldly  lawyer,  but  he  was  too  "airish  "  for  a  preach- 
er— so  he  told  the  Conference.    They,  too,  differed  with  him,  and  licensed 


EARLY  METHODISM  IN  THE  CAR0L1XAS.  109 

and  recommended  the  future  bishop,  despite  the  blue  broadcloth.  At  the 
Conference  in  Macon  the  old  gentleman  held  his  peace,  though  he  was  de- 
cided enough  in  his  opinion. 

George  went  on  the  Alcovi  Circuit,  his  old  pastor  to  the  Sugar  Creek  Mis- 
sion. The  camp  meeting  at  old  Hastings  Camp  Ground  came  on,  and  Uncle 
Collins  worth  was  there.  It  rained,  and  rained,  and  rained;  the  creeks  were 
up,  the  river  almost  impassable.  One  evening,  as  he  entered  Sister  Pierce's 
tent,  he  found  George  mud-bespattered,  just  from  his  circuit,  without  blue 
broadcloth  or  brass  buttons.  "  Why,  George,  you  here?  "  "  You  see  that  I 
am,  Uncle  Collinsworth."  "  Why,  how  did  you  get  here?  "  "  Partly  by  land ; 
mainly  by  water."  "  Did  you  swim  any  creeks?  "  "  Yes,  sir;  I  swam  three." 
"  Well,  George,"  he  said,  kindly  laying  his  hand  on  his  head,  "  you'll  do  yet." 
He  lived  long  enough  to  be  glad  that  he  had  been  mistaken  one  time,  but 
not  long  enough  to  see  how  badly.  No  man  doubted  the  sincere  piety  of 
Father  Collinsworth.  He  made  no  demand  of  anyone  which  he  did  not 
exact  of  himself.  He  lived  in  a  day  when  stern  stuff  was  needed  to  keep 
men  at  the  front,  and  if  he  erred  it  was  in  the  right  line.  He  left  quite  a 
family,  and  his  excellent  widow  passed  away  only  a  few  years  since. 

In  1834  the  preachers  in  Charleston  were  William  M. 
Kennedy,  William  Martin,  and  George  F.  Pierce.  The  latter 
supplied  the  place  of  William  Capers,  transferred  to  the  Geor- 
gia Conference  and  stationed  in  Savannah,  Ga.  The  name  in 
the  General  Minutes  is  George  W.  F.  Pierce.  He  was  admitted 
into  the  Georgia  Conference  in  1831;  ordained  elder  in  the 
South  Carolina  Conference  in  1835,  and  stationed  at  Augusta. 
The  author,  then  a  youth  of  fourteen,  heard  the  young  preacher 
in  old  Trinity  (the  Hammet  building).  The  text  was  the  first 
Psalm.  The  sermon  was  impressive.  There  is  no  telling  how 
much  of  the  young  life  of  the  city  was  affected  by  it.  Doubt- 
less several  ministers  of  the  South  Carolina  Conference  were 
the  fruit  of  that  single  effort.  All  but  one  are  now  in  heaven, 
and  he  is  looking  hopefully  to  that  end. 


CHAPTER  XIII. 

Parsonages — Conferences  Contrasted — Benjamin  Wofford — Preachers  Sent 
from  Enoree — Coleman  Carlisle — Support  of  Ministers — Quarterage  and 
Family  Expenses — Meager  Estimates — Improper  Appropriations — Old 
District  Conferences — Centenary  of  Methodism  in  1839. 

EETUENING  to  the  old  journal:  at  the  first  session  held  at 
Mount  Tabor,  February  16, 181G — Thomas  Mason,  presid- 
ing elder;  Reuben  Tucker,  assistant;  Wiley  Warwick,  circuit 
preacher — "a  plan  was  proposed  to  build  a  glebe  or  parsonage  in 
the  circuit  for  the  traveling  preachers";  the  glebe,  of  course,  to 
be  procured.  This  was  an  earl}-  day  for  such  arrangements,  yet 
not  early  enough  by  far  to  prevent  the  locations  so  frequent.  The 
parsonage  question  may  well  be  said  to  underlie  the  itinerant 
system.  How  much  of  strength  may  have  been  gained  to  Meth- 
odism by  an  earlier  enforcement,  can  scarcely  be  computed.  One 
thing  is  certain :  the  local  itinerancy,  so  prevalent  in  some  Confer- 
ences, would  not  have  obtained  had  each  charge  had  its  preach- 
er's home.  Subject  an  itinerant  to  the  necessity  of  furnishing 
such  himself,  and,  as  a  consequence,  he  can  only  travel  the 
length  of  the  tether  binding  him  to  his  home.  Do  Methodists 
glory,  and  justly  too,  in  the  itinerant  system?  Let  them  not  do 
it  at  the  expense  of  extra  pressure  upon  men  that  are  homeless, 
or  induce  the  necessity  of  crippling  its  force.  I  have  heard 
bishops  remark  that  the  South  Carolina  Conference  is  more 
free  than  some  others  from  this  evil.  May  it  not  be  traceable 
to  the  fact  of  the  prominence  given  this  matter? 

I  have  before  me  the  Minutes  of  the  Virginia,  South  Georgia, 
and  South  Carolina  Conferences  for  1875.  The  number  of  par- 
sonages belonging  to  each  is  as  follows:  Virginia,  51;  South 
Georgia,  36^;  South  Carolina,  74  The  one-third  of  a  parson- 
age has  no  note  of  explanation,  so  it  cannot  be  said  certainly 
what  that  is.  South  Carolina  has  twenty-three  more  than  Vir- 
ginia, and  thirty-eight  more  than  South  Georgia.  The  deficiency 
in  per  cent,  leaving  out  the  missions  in  the  calculation,  is  as  fol- 
lows: Virginia  Conference,  151  charges,  51  parsonages;  defi- 
ciency per  cent,  66.  South  Georgia,  95  charges,  36  parsonages; 
deficiency  per  cent,  62.  South  Carolina,  117  charges,  74  par- 
(110) 


EARLY  METHODISM  IN  THE  CAROLIXAS.  Ill 

sonages;  deficiency  per  cent,  36.  May  the  review  be  stimu- 
lating to  all  concerned,  and  the  day  be  not  far  distant  when 
every  charge  shall  have  its  itinerant's  home  in  all  our  Confer- 
ences! x 

Returning  to  the  old  journal,  we  find  that  this  parsonage  mat- 
ter bad  its  opponents.  At  the  third  session,  held  at  Bethel,  Ave 
find  this  record:  "G.  P.  censured  per  the  assistant  preacher  for 
objecting  to  the  building  a  parsonage  for  the  married  preach- 
er; reproved  by  the  Conference,  and  admonished." 

"  November  8,  1816.  Benjamin  Wofford  recommended  to  the 
South  Carolina  Conference  as  a  traveling  preacher." 

"March  22,  1817.  First  session  at  Zoar:  Anthony  Senter,  P. 
E.;  John  B.  Glenn  and  Benjamin  Wofford,  C.  P.'s."  The  sec- 
ond, third,  and  fourth,  no  presiding  elder,  he  dying  that  year. 
At  the  second,  in  the  examination  of  character  the  record  is:  "All 
blameless,  except ,  who  was  found  guilty  of  retailing  spiritu- 
ous liquors.  He  promised  to  put  away  the  evil  from  the  Church 
of  God,  as  directed  by  the  Conference."  Mark,  this  was  long- 
before  the  great  temperance  reformation. 

At  the  fourth  session,  held  at  Wofford's  Chapel,  December  20, 
1817,  "  Benjamin  Rhodes  was  recommended  to  the  Annual  Con- 
ference to  travel  as  an  itinerant."  He  continued  to  travel  until 
1826,  when,  stationed  in  Georgetown,  he  died.  Through  some- 
body's neglect  there  is  no  memoir  in  the  General  Minutes. 
Isaac  Hartley,  a  young  preacher,  was  transferred  from  Rock- 
ingham, N.  G,  to  that  malarious  region  at  the  most  unpropi- 
tious  season  of  the  year  to  supply  the  vacant  post.  He  fell  like- 
wise. Both  Rhodes  and  Hartley  sleep  in  the  Georgetown  grave- 
yard. I  have  heard  the  presiding  elder  lament  his  connection 
with  the  transfer,  as  Hartley  was  "  the  only  son  of  his  mother, 
and  she  a  widow."  The  Conference,  for  her  life,  included  her 
in  the  distribution  of  its  funds. 

"January  22, 1818.  Ordered,  the  committee  appointed  to  pur- 
chase a  parsonage  do  proceed  in  collecting  money  and  bring  the 
same  into  effect."  Building  a  parsonage  was  not  so  easy  a  mat- 
ter after  all.    And  what  good  thing  in  this  crooked  world  is  easy? 

"  February  14,  1818.  The  following  persons  were  appointed 
trustees  for  the  parsonage:  Coleman  Carlisle,  Benjamin  Hern- 
twenty  years  later  there  was  a  noble  advance  all  around.  In  1895  the 
South  Carolina  Conference  numbered  154  parsonages,  valued  at  $218,870. 


112  EARLY  METHODISM  IN  THE  CAROLINAS. 

don,  Spilsby  Glenn,  John  Hill,  John  Odle  Hill,  and  John  Mul- 
liuax. 

"  Coleman  Carlisle  was  proposed  and  employed  as  a  mission- 
ary in  Laurens  District." 

"  November  6,  1818.  Coleman  Carlisle  was  recommended  for 
readmission  into  the  South  Carolina  Conference.  Nathaniel 
Rhodes  and  John  Mullinax  were  recommended  for  admission." 

"  May  14,  1819.  The  persons  chosen  to  purchase  a  parson- 
age were  dismissed,  and  John  Hill,  James  Mayham,  Thomas 
Hutchins,  Z.  McDaniel,  and  Augustus  Shands  chosen  in  their 
place." 

"August  14,  1819.  Wiley  Warwick  accused  of  profane  swear- 
ing. The  Conference  judge  the  said  accusation  to  be  a  mali- 
cious slander." 

"  November  26,  1819.  Wiley  Warwick  was  recommended  to 
the  Annual  Conference  as  a  preacher  of  usefulness." 

The  names  of  the  preachers  recommended  to  the  South  Caro- 
lina Conference  from  Enoree  Circuit,  from  1805  to  1820,  are  as 
follows:  December  7,  1805,  Robert  Porter,  located  1816;  April 
5,  1806,  John  Collinsworth,  transferred  to  Georgia  1830;  April 
5,  1806,  Joseph  Travis,  located  1825;  December  4,  1808,  Anthony 
Senter,  died  1817;  November  7,  1809,  John  B.  Glenn,  located 
1819;  November  30,  1813,  Travis  Owens,  located  1825;  Decem- 
ber 4,  1815,  Benjamin  Rhodes,  died  1826;  November  30,  1817, 
Benjamin  Wofford,  located  1820;  November  6,  1818,  Coleman 
Carlisle,  located  1823;  November  26,  1819,  N.  H.  Rhodes,  trans- 
ferred to  Georgia  1830;  November  26,  1819,  Wiley  Warwick, 
transferred  to  Georgia  1830.  Coleman  Carlisle  and  Wiley  War- 
wick were  recommended  for  readmission. 

The  Rev.  Coleman  Carlisle  passed  the  greater  part  of  his  local 
life  within  the  bounds  of  this  circuit.  The  old  journal  gives  evi- 
dence of  his  zeal  and  usefulness.  Three  times  he  entered  the 
traveling  ministry,  and  as  often  was  driven  from  it  by  the  sheer 
necessity  of  making  provision  for  a  helpless  family.  Local  or 
traveling,  the  word  of  the  Lord  was  in  his  bones,  and  he  could 
not  but  labor  for  the  cause  he  loved.  Returning  from  his  ap- 
pointments, with  the  same  horse  (hard  on  the  creature,  both 
man  and  beast)  he  would  plow  by  moonlight  until  near  mid- 
night, to  eke  out  the  scanty  disciplinary  pittance  allowed  him, 
which,  small  as  it  was,  was  still  subject  to  a  heavy  discount  in 


EAULY  METHODISM  IN  THE  CAROLINAS.  113 

the  payment.  He  entered  the  Conference  in  1792,  traveled 
three  years,  and  located;  entering  again  in  1801,  he  traveled 
three  years,  and  located;  and  the  last  time,  1819,  traveled  four 
years,  and  finally  retired.  He  was  popular,  being  sent  for  from 
far  and  near  to  preach  funeral  sermons,  and  receiving  for  all  his 
long  rides  and  sermons  nothing.  And  he  was  not  alone  in  this,  as 
tbe  long  list  of  locations  amply  testifies.  God  was  in  the  move- 
ment, or  Methodism  could  never  have  survived  such  pressure. 
Its  basal  fact  was  "free  grace,"  and  that  was  confounded  with 
a  "  free  gospel " ;  so  that  the  idea  of  cost  to  any  scarcely  entered 
into  the  calculation.  Human  nature  can  endure  much,  but  not 
everything,  and  hundreds  were  forced  to  provide  for  those  dear 
to  them  by  location.  The  Church  was  long  in  waking  up  to  the 
fact  that  it  was  God's  ordination  that  they  who  preach  the  gos- 
pel should  live  by  it;  and  alas!  to-day  thousands  of  her  adher- 
ents are  oblivious  of  the  same  fact. 

At  the  time  of  which  I  write  no  provision  was  made  for  "fam- 
ily expenses,"  and  at  a  later  day,  as  those  records  prove,  it  was 
meager  at  best.  The  wholo  machinery  for  ministerial  support 
was  out  of  shape,  as  witness  the  following  item,  and  all  tbe  suc- 
ceeding records. 

"  February  26,  1820.  At  a  meeting  of  the  trustees  of  the 
Methodist  parsonage,  present  Spilsby  Glenn,  John  Hill,  John  B. 
Glenn,  appropriated  to  Brother  B.  L.  Edwards  two  hundred 
dollars  for  table  or  family  expenses." 

"  February  10,  1823.  The  committee,  W.  Holland,  William 
Holland,  and  Benjamin  Wofford,  estimate  the  table  expenses  of 
Brother  Tilman  Sneed  at  one  hundred  dollars  for  the  present 
year." 

"  May  2,  1824.  We,  the  stewards,  do  agree  to  give  Brother 
Allan  Turner  eighty  dollars  for  family  expenses,  and  should  he 
request  more,  to  give  it.  Benj.  Wofford,  Sec." 

From  1825  to  1830  committees  were  appointed,  but  no  record 
of  amounts  estimated  put  on  record. 

June  3,  1831,  there  is  this  report:  "We,  the  undersigned,  to 
whom  was  referred  to  ascertain  what  shall  be  allowed  Brother 
James  Stockdale  for  his  family  expenses,  do  report  as  follows, 
to  wit:  That  James  Stockdale  be,  and  is  hereby,  entitled  to  re- 
ceive the  sum  of  forty  dollars,  and  that  said  appropriation  shall 
be  raised  agreeable  to  Methodist  discipline." 


114  EARLY  METHODISM  IN  THE  CAROLINAS. 

There  is  no  other  record  on  this  subject  until  July  26,  1836; 
then  this:  "The  committee  report  that  Brother  Crowell  be  en- 
titled to  receive  eighty-four  dollars,  and  if  his  family  expenses 
should  be  more,  the  same  to  be  paid  if  it  can  be  raised." 

"July  1,  1838.  The  committee  appointed  to  estimate  Brother 
Watts's  family  expenses  agree  that  he  be  allowed  two  and  a 
half  dollars  a  week,  or  one  hundred  dollars  for  the  year." 

Now  when  it  is  remembered  that  what  was  called  the  quar- 
terage allowance  rarely  reached  three  hundred  dollars,  the  ad- 
dition for  family  expenses,  as  above,  made  the  entire  claim  ex- 
ceedingly moderate ;  yet,  moderate  as  it  was,  it  was  seldom  met. 
There  are  no  records  of  collections  and  expenditures,  as  in  most 
journals,  or  this  fact  could  be  put  beyond  dispute.  This  raising- 
supplies  was  a  sore  subject  all  these  years,  as  the  following  rec- 
ords show. 

"April  8,  1828.  This  Conference,  in  concurrence  with  the 
order  of  the  South  Carolina  Conference,  resolved  that  Enoree 
Circuit  be  divided  among  the  stewards  thereof;  and  that  they 
attend  personally  at  every  society  with  subscription  papers,  for 
the  purpose  of  making  collections  for  the  support  of  the  gospel 
on  the  circuit;  and  that  they  press  upon  the  congregation,  and 
more  particularly  upon  members  of  the  society,  the  necessity  of 
their  subscribing;  and  that  the  same  be  perpetuated  from  year 
to  year,  unless  those  who  subscribe  make  known  to  the  stewards 
their  wish  to  discontinue  their  subscriptions,  or  until  this  reso- 
lution is  repealed." 

"  December  27,  1828.  Moved  by  B.  B.  Gaines,  seconded  by 
J.  Jennings,  that  the  money  which  the  parsonage  sold  for  be 
placed  in  the  hands  of  the  stewards,  to  make  up  the  deficiency 
of  quarterage  on  the  circuit.  The  motion  was  carried."  Com- 
ment is  unnecessary. 

"  May  1,  1829.  On  motion,  resolved  that  the  plan  of  collect- 
ing quarterage  be  by  subscription,  and  that  the  names  of  every 
member  of  each  society  be  placed  on  a  paper,  and  that  said 
paper  be  presented  to  each  individual;  and  when  this  cannot  be 
done  by  the  steward,  the  preacher  in  charge  be  authorized  to  do 
the  same.  And  be  it  further  resolved  that  all  the  said  papers 
be  brought  to  the  third  Quarterly  Conference." 

In  this  matter  of  ministerial  support  I  have  made  a  rough 
estimate  of  Conference  expenditure  for  the  year  1831,  the  first 


EARLY  METHODISM  IN  THE  CAEOLINAS.  115 

year  after  the  Georgia  Conference  was  set  off.  For  the  support 
of  sixty-four  preachers  it  amounts  to  $17,100.  Call  it  in  round 
numbers  $20,000,  which  I  am  satisfied  largely  exceeds  the  actual 
receipts;  this  would  give  an  average  of  $312.50.  Did  ever  a  re- 
ligious body  of  the  same  respectability,  numbers,  and  wealth 
get  its  ministerial  service  cheaper?  The  average,  per  white 
member,  is  ninety-seven  cents;  and  including  the  colored  mem- 
bership, only  forty-seven  cents. 

The  first  session  of  the  Quarterly  Conference  for  1820  was 
held  at  Ebenezer  Meetinghouse,  March  2;  Daniel  Asbury,  pre- 
siding elder;  Griffin  Christopher  and  J.  B.  Chappel,  circuit 
preachers. 

"  George  Clarke,  complained  of  for  putting  a  school  into  Eb- 
enezer  Meetinghouse,"  was  not  censured;  but  at  the  second  ses- 
sion it  was  resolved  "  that  no  schools,  reading  or  singing,  shall 
be  kept  in  our  meetinghouses  in  future." 

"A.  S.  applied  for  a  dismission  as  trustee  of  the  parsonage; 
but  in  consequence  of  some  embarrassment  about  the  establish- 
ment, and  as  he  had  taken  an  active  part  in  getting  the  house, 
it  was  thought  not  best  to  grant  his  request." 

I  pass  over  some  seven  years,  nothing  unusual  appearing. 

The  third  session  for  1827  was  held  at  Antioch.  Eobert 
Adams,  presiding  elder;  John  Mood  and  William  H.  Ellison, 
circuit  preachers;  John  Jennings  and  Benjamin  Wofford,  local 
elders;  Wiley  F.  Holliman,  A.  Shands,  and  Benjamin  Gaines, 
licentiates;  Z.  McDaniel,  John  Comer,  J.  C.  Mahew,  B.  Casey, 
Oliver  Kirby,  A.  Powers,  S.  Hardy,  C.  Bogan,  and  Thomas 
Humphries,  leaders. 

The  parsonage  all  these  years  was  a  troublesome  matter.  On 
motion  it  was  resolved  "  that  the  contract  between  the  trustees 
of  the  parsonage  and  Brother  B.  Wofford  with  regard  to  its  sale 
be  confirmed."  On  the  question,  "  Shall  the  trustees  seek  out 
and  purchase  another  parsonage?"  it  was  answered,  "They 
shall." 

November  27,  1830,  William  Whitby  was  recommended  to 
the  South  Carolina  Conference. 

June  30,  1832— Malcolm  McPherson,  presiding  elder;  M.  C. 
Turrentine  and  James  Stacy,  circuit  preachers — the  following 
resolution  was  adopted: 

Whereas  this  circuit  deems  it  expedient  and  right  that  there  should  be  a 


116  EARLY  METHODISM  IN  THE  CAROLINAS. 

house  provided  for  the  presiding  elder's  family;  and  whereas  a  house  is  pur- 
chased at  Mount  Ariel  (Cokesbury)  for  that  purpose: 

Resolved,  That  this  circuit's  part  be  paid  out  of  the  avails  of  furniture  of 
the  old  Enoree  Circuit  parsonage. 

This  was  the  easiest  wTay  of  doing  it,  and  likely  to  carry,  no- 
body being  hurt  by  the  operation,  but  certainly  not  the  best. 
Such  a  mixing  of  interests  would  not  obtain  in  our  day.  One's 
readiness  "to  sacrifice  all  his  wife's  relations  for  the  good  of 
the  country"  finds  its  counterpart  in  this  readiness  to  pay 
quarterage  and  buy  other  property  with  other  people's  money. 
How  selfishness  will  steal  into  the  very  sanctuary  under  reli- 
gious disguises!  The  wonder  is  that  even  good  men  often  lack 
the  nerve  to  rebuke  it. 

"  The  preacher  in  charge  was  complained  of  for  not  attending 
to  class  meeting  strictly  enough  at  Antioch." 

"Whereas  the  Laurens  Circuit  has  passed  a  resolution  to  re- 
vive the  District  Conference  for  Saluda  District,  and  whereas 
said  resolution  is  offered  to  this  circuit  for  concurrence,  it  was 
moved  and  seconded  that  this  Conference  concur.    Motion  lost." 

What  failed  to  carry  then  obtains  now  over  all  the  Southern 
Church.  The  class  meeting,  the  Church  Conference,  the  Quar- 
terly, the  Annual,  and  the  General  Conference  seemed  to  meet 
all  demands;  but  the  present  year  in  the  bounds  of  the  Sumter 
District,  in  the  Santee  Circuit — Rev.  J.  L.  Shuford,  pastor — a 
new  Conference  has  originated  called  the  Circuit  Conference. 
Every  fifth  Sunday  such  is  held,  with  its  delegates,  preachers, 
and  stewards,  at  some  point  selected.  The  advantage  promised 
seems  to  be  in  bringing  about  greater  unity  of  action  in  the 
churches  composing  the  circuit.  May  it  not  be  made  to  supply 
the  place  of  the  "  Leaders'  Meeting,"  so  hard  to  be  made  effect- 
ive in  the  country,  and  now  gone  into  desuetude  in  the  cities? 
In  union  is  strength,  and  Methodism  loses  much  of  its  force 
just  here.  The  wisdom  of  Wesley  has  never  been  questioned 
in  the  institution  of  the  class  meeting;  its  virtual  abandonment 
has  been  damaging,  both  spiritually  and  temporally,  the  only 
compensation  being  in  making  us  like  other  Churches.  When 
I  say  class  meeting,  I  do  not  mean  the  thing  into  which  it  de- 
generated— of  one's  getting  up,  reading  a  chapter,  commenting 
on  it,  then  prayer  and  dismissal — biit  the  earnest  watch-care 
of  a  shepherd  over  the  trust  committed  to  him,  and  the  faithful 
review  by  pastors  and  leaders  of  the  life  of  each  individual. 


JAMES   11.  CARLISLE,  LL.t>. 


EARLY  METHODISM  IS    THE  C AROLIN AS.  119 

In  1833  the  name  of  the  circuit  was  changed  to  Union.  At 
the  second  session  for  this  year,  "  stewards  were  complained  of 
for  not  making  any  collections  of  consequence  to  defray  the  ex- 
penses of  the  circuit." 

April  29,  1833,  two  members  were  put  back  on  trial  six 
months,  and  debarred  the  privilege  of  taking  the  sacrament  and 
staying  in  love  feast.     Curious  penalty  for  offenses. 

January  16,  1836,  for  the  first  and  only  time,  there  is  a  record 
of  the  churches  composing  the  circuit,  namely :  Trinity,  Chap- 
pel,  Tabernacle,  Fish  Dam,  Hebron,  Bethel,  Antioch,  Zion,  Flat 
Rock,  Wesley  Chapel,  Sardis,  Ebenezer,  Mount  Tabor,  Quaker, 
Dry  Pond,  Rogers's,  Odle's,  Shiloh,  Unionville,  Fairfield,  Reho- 
both,  and  Nob's — twenty-two  in  all. 

The  report  for  Sunday  schools  for  1835  is  full:  Angus  Mc- 
Pherson,  preacher  in  charge;  480  scholars,  74  teachers,  and  32 
superintendents — these  last  quite  numerous,  some  schools  hav- 
ing no  less  than  five  each.  The  children  forty  years  ago- — how 
many  were  gathered  into  the  Church! 

August  10,  1839,  the  centenary  of  Methodism  was  observed; 
William  M.  Kennedy  and  William  M.  Wightman  to  preach  the 
preparatory  sermons  at  the  Flat  Rock  and  Maybinton  camp 
meetings. 

We  close  our  extracts  from  the  old  journal  with  a  full  list 
of  the  members  of  the  third  session  of  the  Quarterly  Confer- 
ence, held  at  Bogan's  Camp  Ground,  October  21,  1842 — fifty- 
five  years  ago.  How  many  now  survive?  N.  Talley,  presiding 
elder;  A.  McCorquodale  and  J.  R.  Pickett,  circuit  preachers; 
B.  S.  Ogletree  and  J.  Jennings,  local  elders;  A.  Shands,  T.  A. 
Glenn,  W.  F.  Holliman,  and  J.  F.  Glenn,  local  deacons;  Miles 
Puckett,  William  May,  and  C.  S.  Beard,  licentiates;  Thomas 
Fowler,  exhorter;  John  W.  Kelly  and  S.  L.  Malony,  examined 
and  licensed;  William  Hunt,  exhorter;  J.  H.  Dogan,  steward; 
T.  A.  Carlisle,  steward  and  leader;  James  Epps,  B.  Dehay,  and 
Caswell  Bogan,  stewards  and  leaders;  M.  Hames,  James  Gantt, 
E.  Gossett,  Sr.,  Oliver  Kirby,  W.  Foster,  E.  Gossett,  Jr.,  H. 
Murph,   Henry  Wofford,   William   Farr,   Wiley  Yarboro,  - 

Sexton,   W.    Farrow,  Miles,  R.  Gillian,  Hendricks, 

A.  Shell, Hipp,  John  Sims,  Thomas  Kumer,  W.  Clark,  P. 

Tucker,  G.  Tucker,  Thomas  Ison, Gillian,  W.  Jennings, 

Thomas,  Joshua  Bishop,  William  Mitchell,  William  Be- 


120  EARLY  METHODISM  IN  THE  CAROLINAS. 

vis,  James  Beckwell,  E.  Lipsey,  C.  Hames,  John  Galinon,  Perry 
Stribling,  M.  Hill,  Thomas  Young,  Lewis  Bobo,  Wiley  Miles, 
class  leaders.  A  strong  Quarterly  Conference — nearly  sixty 
members. 

January  6,  1844,  John  W.  Kelly  and  Miles  Puckett  were 
recommended  to  the  South  Carolina  Conference. 

This  was  the  old  Enoree  or  Union  Circuit,  a  fruitful  nursery 
of  Methodism.  Broad  River  divided  "Union  and  Spartanburg 
counties  from  Fairfield,  Chester,  and  York,  the  strongholds 
of  Calvinism;  but  the  care  and  culture  of  the  early  days  held 
this  field,  and  its  influence  has  extended  across  the  river.  In 
Spartanburg  Bishop  Duncan  has  his  home.  James  H.  Carlisle 
holds  the  presidency  of  Wofford  College.  Central  Church  is  a 
gem,  and  the  noble  laity  exert  a  gracious  influence.  Union 
more  than  holds  its  own;  in  fact,  manufacturing  enterprises 
promise  a  great  advance  in  all  this  upper  country.  Well  may 
we  rejoice  in  the  early  religious  culture. 


CHAPTER  XIY. 

Song  of  Deborah— Zebulun  and  Naphtali— Wiley  Warwick— Great  Revival 
—A  Moving  Witness  — Parson's  Saddlebags  —  James  H.  Mel  lard— The 
Ascetic  Nelson — George  Dougherty. 

THE  religious  condition  of  America,  before,  during,  and 
after  the  Eevolution,  was  not  far  from  that  of  the  Israel- 
itish  commonwealth  in  Deborah's  day.  "The  inhabitants  of 
the  villages  ceased,"  "the  highways  were  unoccupied,"  and 
"travelers  walked  through  byways."  New  gods  were  chosen; 
there  "was  war  in  the  gates,"  and  "not  a  shield  or  spear,"  of 
heavenly  temper  keen,  "was  seen  among  forty  thousand  in 
Israel."  Reuben  clung  to  his  sheepfolds,  Gideon  dwelt  beyond 
Jordan,  Asher  was  on  the  seashore,  and  Dan  abode  in  ships;  and 
all  the  while  Sisera  was  at  hand.  Deborah  (see  Barbara  Heck 
snatching  the  cards  from  the  hands  of  a  renegade)  "arose,  a 
mother  in  Israel";  she  called  to  Barak,  and  bade  him  take  ten 
thousand  of  Zebulun  and  Naphtali  and  fight;  even  then,  if  help 
came  not  from  heaven,  all  was  lost;  but  "  the  stars  in  their  courses 
fought  against  Sisera.  The  river  Kishon  swept  them  away." 
Then  sang  Deborah:  "O  my  soul,  thou  hast  trodden  down 
strength.  Then  were  the  horsehoofs  broken  by  the  means  of 
the  prancings,  the  prancings  of  their  mighty  ones."  No  won- 
der the  universal  cry  was:  "Awake,  awake,  Deborah;  awake, 
awake,  utter  a  song;  arise,  Barak,  and  lead  thy  captivity  cap- 
tive, thou  son  of  Abinoam!"  We  of  this  day,  who  rejoice  in 
the  victories  won  by  our  fathers,  should  never  forget  that  "  Zeb- 
ulun and  Naphtali  jeoparded  their  lives  unto  the  death  in  the 
high  places  of  the  field." 

We  call  attention  to  these  veterans  who,  though  little  known 
on  earth,  have  abundant  record  on  high.  The  very  first  we  no- 
tice is  the  man,  as  you  read  back  awhile,  who  was  wrongly  and 
maliciously  accused  of  false  swearing.  From  George  Bright,  in 
the  Southern  Christian  Advocate,  we  learn  that  Wiley  Warwick 
was  born  in  Virginia  in  1771.  He  was  a  moral  though  irreli- 
gious youth,  remaining  unregenerate  until  his  twenty-sixth  year. 
His  marriage  at  twenty-one  to  a  pious  girl  brought  him  under 
Methodistic  influence.     In  1796  he  was  powerfully  converted  in 

(123) 


124  EARLY  METHODISM  IN  THE  CAROLINAS. 

Anson  county,  North  Carolina,  where  he  then  resided.  He  was 
licensed  to  preach  in  1799,  and  labored  as  a  local  preacher  until 
1801.  By  persuasion  of  Bishop  Asbury  and  other  preachers 
he  was  admitted  into  the  connection.  While  a  local  preacher  he 
attended  a  camp  meeting,  the  first  ever  held  in  that  section.  It 
was  a  union  meeting,  under  direction  of  Dr.  Brown,  afterwards 
president  of  Franklin  College,  Georgia.  Mr.  Warwick  walked 
the  entire  distance,  arriving  at  the  three  o'clock  service.  When 
the  sermon  was  finished,  anyone  was  invited  to  exhort.  Mr. 
Warwick  arose,  and  under  the  inspiration  of  the  Holy  Ghost, 
exhorted.  The  power  of  God  was  manifest;  people  fell  in  all 
directions,  crying  aloud  for  mercy.  From  then  until  Monday 
morning  the  good  work  went  on,  and  eternity  will  reveal  great 
results. 

January  1,  1804,  he  was  admitted  into  the  Conference,  held 
that  year  in  Augusta,  Ga.  He  traveled  thirteen  years,  and  fail- 
ing health  induced  location.  His  last  year  on  the  Enoree  Cir- 
cuit was  nominal,  as  supernumerary.  He  remained  local  until 
1821,  when  he  was  employed  by  Bishop  George  to  supply  the 
Union  Circuit.  At  the  thirty-sixth  session,  held  in  Augusta, 
Ga.,  he  was  readmitted,  traveling  several  years.  In  1826  he 
suffered  greatly  from  a  pine  splinter  in  one  of  the  muscles  of 
the  thigh;  medical  skill  declined  its  removal.  Having  a  pad  for 
his  saddle,  to  relieve  the  pressure,  he  traveled  for  years  in  pain. 
In  1822,  having  removed  to  Habersham  county,  Georgia,  during 
the  journey  he  got  his  little  finger  mashed,  forcing  amputation. 
Suffering  greatly,  he  lost  two  rounds  of  appointments.  At  the 
Conference  the  presiding  elder  complained  that  he  had  neglected 
his  work.  He  simply  arose  and  drew  forth  his  inflamed  and 
mutilated  hand.     It  was  enough. 

While  on  the  Bladen  Circuit,  in  1806,  he  was  much  annoyed 
by  an  immersionist  named  Lindsey.  He  was  very  bigoted,  and 
a  great  enemy  to  Methodist  "circuit  riders."  Once  Mr.  War- 
wick, passing  through  a  low  or  swampy  place,  fished  out  of  the 
mud  and  water  a  pair  of  saddlebags.  They  were  marked  with 
Mr.  Lindsey's  name  in  full,  and  a  junk  bottle  well  filled  with 
liquor  was  first  drawn  out.  At  the  next  house  he  call  for  lodg- 
ings, but  was  told  that  circuit  riders  could  not  stay  there.  He 
delivered  the  saddlebags,  asking  the  landlady  to  inform  the  par- 
son that  they  were  safe.     She  began  to  excuse  her  preacher,  say- 


EARLY  METHODISM  IN  THE  CAROLINAS.  125 

ing  he  had  happened  to  pass  a  store  that  day,  and  fasting,  had 
taken  a  little  too  much  liquor,  and  had  thus  lost  his  saddle- 
bags— begging  Mr.  Warwick  not  to  tell  of  the  little  accident. 
The  rides  on  this  circuit  were  long.  On  one  stretch  there  was 
no  house,  and  necessity  compelled  him  to  sleep  in  the  woods, 
supperless,  the  earth  for  a  bed,  his  saddle  for  a  pillow,  and  the 
heavens  for  a  covering. 

During  the  thirty  years  of  his  efficiency  he  traveled  near 
70,000  miles,  preached  5,938  sermons,  exhorting  numberless 
times,  and  received  $6,392  all  told— an  average  of  $110  per  an- 
num; rearing  a  family  of  five  children,  and  giving  them  a  mod- 
erate education.  The  last  years  of  his  life  were  spent  in  Dah- 
lonega,  Georgia,  in  a  state  of  sad  decrepitude.  He  was  made 
perfect  through  suffering.  His  agony  was  often  so  excessive 
that  even  morphine  gave  no  aid.  No  murmur  escaped  his  lips. 
He  died  in  the  eighty-sixth  year  of  his  age,  the  fifty-seventh 
of  his  ministry,  and  the  fifty-third  of  his  connection  with  the 
itinerancy. 

James  H.  Mellard  (1801-1855)  was  admitted  on  trial  in  the 
South  Carolina  Conference  in  1801,  and  located  in  1810.  We 
are  not  advised  as  to  his  reentrance  into  any  Conference,  but 
are  assured  that  whether  local  or  traveling  he  was  ever  the 
same  zealous,  devoted  minister  of  Jesus.  Dr.  Mood's  brief 
notice  in  his  Charleston  Methodism  is  fully  confirmed  by  T.  A. 
W.  (Wayne),  of  Marion,  S.  C,  in  the  Southern  Christian  Advo- 
cate, with  additional  particulars  incorporated  here.  James  H. 
Mellard  was  sent  in  1801  to  Union  Circuit;  1802,  Ogeechee,  Ga.; 
1803-4  to  Georgetown,  S.  C;  1805,  Charleston,  S.  C;  1806, 
Sparta,  Ga.;  1807,  Cypress;  1808,  Savannah;  1809,  missionary 
from  Santee  to  Cooper  River.  In  1810  he  became  local.  He 
was  in  person  slim,  pale,  yet  healthy-looking,  with  an  open,  live- 
ly, pleasant  countenance;  inviting,  cheerful,  and  familiar,  and 
of  most  friendly  disposition ;  proving  him  to  be  without  guile,  of 
great  tenderness  of  soul,  and  of  a  noble  courage. 

Georgetown  at  that  time  may  have  been  said  to  be  "  Satan's 
seat."  Asbury  complains  of  the  men  as  carried  off  by  in- 
temperance before  they  could  be  got  hold  of.  Goodness  was  at 
a  discount,  and  depravity  at  a  premium.  Few  were  ever  found 
at  religious  worship,  and  Mellard  determined  to  go  after  them. 
Mr.  Wayne,  when  a  youth,  found  him  on  Crosby's  platform, 


126  EARLY  METHODISM  IN  THE  CAROLINAS. 

near  the  market,  without  a  herald  drawing  the  crowd.  Some 
in  military  costume  by  the  aid  of  drum  and  bugle  were  en- 
deavoring to  put  him  down  by  drowning  his  voice,  but  its 
sonorous  notes  rose  above  their  din;  and  they  threatened  to 
drown  him  in  Sampit  River,  but  he  quailed  not,  finishing  to  an 
orderly  dismission.  That  was  enough;  the  crowds  were  drawn 
to  the  church.  A  great  revival  followed,  and,  quite  unusual  in 
our  polity  then,  he  was  returned  the  second  year.  But  from  the 
lack  of  the  exercise  of  discipline  there  came  a  falling  awTay;  to 
prevent  this  he  strove,  persuaded,  entreated  even  to  tears,  his 
tenderness  of  feeling  forbidding  the  use  of  the  pruning  knife. 
Even  before  the  close  of  the  year  he  was  superseded  by  Thomas 
Nelson,  a  stern  disciplinarian.  They  both  domiciled  with  Mr. 
Wayne's  father.  Thomas  Nelson,  he  says,  was  in  stature  respect- 
able, with  a  grave,  stable  countenance,  seldom  altered  by  a  smile; 
inflexible,  stern,  rigid,  of  unbending  integrity.  He  taught  the 
little  folks  to  stand  in  proper  attitude  at  the  table  before  grace 
was  said,  and  every  impropriety  of  speech  or  action  received 
correction.  Like  the  ancient  Hebrew,  he  eschewed  pork;  even 
the  juicy  crispness  of  roast  pig,  immortalized  by  Lamb,  he  could 
not  relish,  boiled,  roasted,  baked,  fried,  or  stewed — he  abominat- 
ed the  entire  animal.  But  oh,  the  power  of  woman!  His  mar- 
rying a  farmer's  daughter  brought  him  round,  and  he  even  wrote 
afterwards  that  "good  bacon  tasted  well."  If  he  had  only  added 
"collards,"  that  were  a  dish  to  set  before  a  king.  The  dear,  good, 
ascetic  old  prophet  located  in  1803,  having  been  admitted  in  1797. 
The  loving  disciple,  Mellard,  was  the  most  popular,  and  whether 
traveling  or  local  magnified  his  office  even  to  the  end.  Dying 
triumphantly  in  1855,  his  dust  lies  near  Fort  Browder,  Alabama, 
awaiting  the  resurrection  of  the  just. 

George  Dougherty  (1798-1807),  already  alluded  to,  but  as  one 
of  the  sons  of  "Zebulun  and  Naphtali,  who  jeoparded  their  lives 
unto  the  death  in  the  high  places  of  the  field,"  is  deserving 
of  more  extended  notice.  He  was,  by  Lovick  Pierce's  indorse- 
ment, South  Carolina's  great  Methodist  preacher  and  first  no- 
ble martyr.  No  towering  monument  marks  his  grave,  and  never 
can:  his  sacred  dust,  long  sheltered  under  the  porch  of  the 
Front  Street  Church  in  Wilmington,  N.  C,  was  scattered  to  the 
winds  in  the  burning  of  that  building  years  ago.  Bishop  An- 
drew gives  this  portraiture: 


EARLY  METHODISM  IN    THE   CAROLINAS.  127 

None  among  the  men  of  that  day,  whose  character  looms  grandly  up  from 
the  misty  past,  filled  a  larger  space  in  the  Church.  He  was  born  in  South 
Carolina,  reared  in  Newberry  District,  near  the  Lexington  line,  and  used  to 
cut  ranging  timber  on  the  Edisto.  He  was  ungainly  in  his  person,  tall, 
slight,  with  but  one  eye;  and  negligent  in  dress;  but  his  intellect  was  of 
lofty  tone,  his  logical  power  remarkable,  his  eloquence  at  times  absolutely 
irresistible.  An  example  is  recorded,  when  he  had  to  follow  without  inter- 
mission a  preacher  of  another  sect,  who  dealt  out  lustily  opinions  which, 
according  to  Methodism,  were  dangerous  heresies.  Dougherty,  on  rising, 
struck  directly  at  these  errors;  his  argumentation  became  ignited  with  his 
feelings;  his  voice  rose  till  it  echoed  in  thunder  peals  over  the  throng  and 
through  the  forest;  dropping  polemics,  he  applied  his  reasoning  in  over- 
whelming exhortation,  urging  compliance  with  the  conditions  of  salvation. 
The  power  of  God  came  down,  and  one  universal  cry  was  heard  through  all 
that  vast  crowd.  Some  fell  prostrate  on  the  ground ;  others,  rising  to  flee 
from  the  scene,  "fell  by  the  way."  Dougherty,  turning  round  on  the  stand 
to  the  heretical  preacher,  dropped  on  his  knees  before  him,  and  in  the  most 
solemn  manner,  with  uplifted  hands  and  streaming  eyes,  begged  him,  in 
God's  name,  never  again  to  preach  the  doctrines  he  had  advanced  that  day. 
The  scene  was  overwhelming,  and  beggars  all  description. 

From  a  long  and  admirable  paper  in  Sprague's  Annals,  from 
Dr.  Lovick  Pierce's  pen,  much  could  be  gathered,  but  very 
nearly  the  whole  of  it  is  in  Shipp"s  "  Methodism  in  South  Car- 
olina." Dr.  Pierce's  portraiture  of  our  subject's  personality  is 
as  follows: 

Mr.  Dougherty  was  about  six  feet  in  stature,  his  shoulders  a  little  stoop- 
ing, his  knees  bending  slightly  forward,  his  walk  tottering,  and  in  his  gen- 
eral appearance  a  very  personification  of  frailty.  He  had  lost  one  eye  after 
he  had  reached  manhood,  by  small  pox,  and  the  natural  beauty  of  a  fair  face 
had  been  dreadfully  marred  by  the  ravages  of  the  same  malady.  His  hair  was 
very  thin  and  he  wore  it  rather  long,  as  was  the  custom  of  itinerant  preach- 
ers in  his  day.  His  costume,  like  that  of  his  brethren  generally,  was  a 
straight  coat,  long  vest,  and  knee  breeches,  with  stockings  and  shoes;  some- 
times long  fair  topped  boots  fastened  by  a  modest  strap  to  one  of  the  knee 
buttons,  to  keep  the  boots  genteelly  up. 

The  General  Minutes  give  his  appointments  as  follows:  Ad- 
mitted in  1798,  and  sent  to  Santee;  1799,  Oconee;  1800  and  1801, 
Charleston;  the  next  three  years,  presiding  elder  on  Saluda  Dis- 
trict, in  1805  and  1806,  on  Camden  District.  In  1807  he  was 
superannuated,  and  essaying  to  reach  the  West  Indies,  was 
stayed  at  Wilmington,  where  he  died.  In  the  General  Minutes 
a  witness  of  his  death  states: 

When  he  spoke  of  Deity,  of  providence,  or  of  religion,  reverence,  grati- 
tude, solemnity,  joy,  etc.,  were  evidently  all  alive  in  his  soul.    He  spoke  what 


128  EARLY  METHODISM  IN  THE  CAROLINAS. 

he  knew,  and  his  knowledge  of  God,  his  Redeemer  and  Saviour,  inspired  his 
heart  with  a  confidence  which  was  neither  shaken  by  the  pressure  of  his  af- 
flictions nor  the  ravages  of  death.  Of  his  submission  and  resignation  too 
much  could  not  be  easily  said.  He  appeared  to  be  jealous  of  his  own  will, 
and  to  embrace  the  will  of  the  Lord,  not  only  without  murmuring,  but  with 
pleasure;  yea,  with  joy.  He  spoke  of  death  and  eternity  with  an  engaging 
feeling  and  sweet  composure,  and  manifested  an  indescribable  assemblage  of 
confidence,  love,  and  hope  while  he  said:  "  The  goodness  and  love  of  God  to 
me  are  great  and  marvelous  as  I  go  down  the  dreadful  declivity  of  death." 
His  understanding  was  unimpaired  in  death,  and  so  perfect  was  his  tran- 
quillity that  his  true  greatness  was  probably  never  seen  or  known  until  that 
trying  period.  He  died  without  a  straggle,  or  scarcely  a  sigh.  He  was  twen- 
ty-six years  old  on  entering  the  Conference,  and  only  thirty-five  at  the  time 
of  his  death. 


CHAPTER  XT. 

Twenty-third  and  Twenty-fourth  Sessions — General  Conference  of  1808 — 
Jenkins  at  Winnsboro— Asbury's  Itinerary — Wateree  and  William  Capers 
— Riot  at  Carter's — Capers  at  Lancaster  Courthouse — Georgetown — Jo- 
seph Travis— Mills  and  Kennedy  in  Charleston— Capers  on  Great  Pee  Dee 
— The  Gully  Incident  of  the  Gallowses— Travis  in  Columbia. 

RESUMING  the  chronological  order  of  narrative  brings 
the  twenty-third  session  of  the  Conference  to  Liberty 
Chapel,  Ga.,  December  26,  1808.  The  Conference,  about  sixty 
or  seventy  members  present,  was  held  in  Mr.  Bush's  house,  and 
religious  services  were  carried  on  at  tke  camp  ground  near. 
Three  missionaries  Avere  appointed:  James  H.  Mellard,  from 
Ashley  to  Savannah  River;  James  E.  Glenn,  from  Santee  to 
Cooper  River;  and  M.  P.  Sturdevant,  returned  second  year,  with 
M.  Burge  preacher  in  charge,  to  Tombecbee.  About  three  hun- 
dred traveling  and  local  preachers  were  present.  Between  two 
and  three  thousand  persons  attended  the  meeting,  many  of  them 
coming  one  hundred  and  fifty  miles.  This  was  the  first  visit  of 
Bishop  McKendreo  to  a  Carolina  Conference,  Bishop  Asbury 
and  himself  presiding. 

It  was  at  this  Conference,  says  Dr.  West,  that  Matthew  Stur- 
devant made  his  report  of  the  missionary  work  at  Tombecbee. 
He  was  not  of  robust  but  rather  feeble  person,  and  his  travel- 
worn  attire  attested  elocpiently  of  the  uncleared  wilderness.  He 
told  how  he  had  crossed  floods,  swum  rivers  and  creeks,  slept  on 
the  ground,  endured  hunger  and  thirst,  and  heard  the  howl  of 
the  wolf,  the  growl  of  the  bear,  the  scream  of  the  panther,  and 
the  more  dreaded  whooi3  of  the  Indian;  the  carousals  of  savage 
tribes,  and  of  the  no  less  wicked  white  settlers,  to  whom  he  ten- 
dered the  gospel  message. 

In  the  rejoicing  and  glory  of  the  noble  Alabama  Conference 
we  also  rejoice  that  in  her  then  wilderness  that  message  was 
borne  by  a  missionary  of  the  old  South  Carolina  Conference. 
The  "Committee  on  Charity" — Heaven  save  the  mark! — accord- 
ing to  the  South  Carolina  Journal,  appropriated  to  Sturdevant 
§74.14.  Nor  was  he  the  only  volunteer  to  Tombigbee  from  Car- 
olina. Ashley  Hewett  volunteered,  and  was  appointed  to  Tom- 
becbee,  as  will  be  seen  farther  on,  in  the  year  1815. 

9  (129) 


130  EARLY  METHODISM  IN  THE  CABOLINAS. 

The  preachers  in  Charleston  during  this  year  were  William 
Phoebus,  and  John  McYean.  The  first  named,  of  handsome 
personal  appearance  and  fine  pulpit  talents,  soon  afterwards 
transferred  to  New  York,  dying  there  in  1831,  aged  seventy- 
seven  years.  The  second  was  regarded  as  eccentric,  later  giv- 
ing evidence  of  mental  derangement.  They  had  been  favored 
with  a  gracious  revival,  reporting  a  gain  of  forty-two  whites  and 
three  hundred  and  ninety-six  colored  over  the  preceding  year — 
a  goodly  number  remaining  faithful  and  influential  members. 
The  bishop  exults  over  the  great  and  glorious  prospects  in 
Charleston  and  neighborhood.  Total  increase  in  the  bounds 
of  the  Conference,  3,088. 

The  record  in  the  Conference  Journal  for  1808  is  as  follows: 
"The  following  brethren  purpose  to  attend  the  ensuing  General 
Conference,  namely:  Lewis  Myers,  BrittonCapel,  Josias  Randall, 
Wiley  Warwick,  John  McYean,  Daniel  Asbury,  James  H.  Mel- 
lard,  William  Gassaway,  John  Gamewell,  Samuel  Mills,  Joseph 
Tarpley,  and  Moses  Mathews."  Afterwards,  it  will  be  remem- 
bered, delegates  were  elected. 

Sixteen  were  received  on  trial,  among  them  William  Capers 
and  Urban  Cooper.  Mr.  Jenkins,  as  local  this  year  (1808), 
preached  at  the  Wolf  Pit,  and  formed  a  society,  merged  now 
into  Smyrna,  not  far  from  Ridgeway.  He  also  received  an  invi- 
tation to  Winnsboro,  from  the  wife  of  Captain  Buchanan,  who 
had  been  an  officer  in  the  Revolutionary  army,  and  was  very 
highly  esteemed  by  all.  There  was  no  organized  church  here; 
the  courthouse  was  used  for  religious  services.  A  minister  of 
another  sect  using  it  felt  aggrieved  that  any  other  should  do  so, 
remarking,  on  Mr.  Jenkins's  occupancy  of  it,  "  that  it  was  like 
taking  the  bread  out  of  his  mouth."  Mr.  Jenkins  supposed  that 
"  if  bread  was  all  he  was  after,  it  was  no  matter  how  soon  he 
lost  it."  Captain  Buchanan  doubted  if  a  society  could  be  raised, 
not  dreaming  that  he  should  join  himself;  but  at  a  camp  meet- 
ing near  Camden,  in  1809,  both  himself  and  wife  and  Captain 
Harris  and  Major  Moore  were  converted  and  joined  the  Church; 
and  before  the  close  of  1810  the  brick  church  was  erected,  giv- 
ing place  in  later  years  to  the  present  house  of  worship. 

The  twenty-fourth  session  was  held  in  Charleston,  December 
23,  1809.  On  his  way  to  it  the  bishop  crossed  Bush  River  in 
Newberry,  passing  the  Quaker  settlement.     The  Friends  had 


EARLY  METHODISM  IN   THE  CAEOLIXAS.  131 

already  left  for  the  rich  lauds  on  the  Ohio,  and  also  to  be  rid  of 
slavery.     Iu  Judge  O'Neal's  Annals  of  Newberry  there  is  an  in- 
teresting chapter  concerning-  this  sect.     Now  all  is  a  desolation. 
He  crossed  Pacolet,  Thickety,  and  Broad  rivers  on  his  way  to 
Josias  Smith's,  coming  through  York  to  William  Gassaway's 
near  Tirzah  Church,  en  route  to  the  Waxhaws.    At  the  Waxhaws 
he  preached  to  about  four  hundred  souls;  then  on  Monday  had  a 
cold  ride  to  William  Heath's,  on  Fishing  Creek.    He  preached  in 
"a  log  cabin  scarcely  fit  for  a  stable,"  some  United  States  offi- 
cers attending  from  Eocky  Mount.    Not  a  vestige  of  that  humble 
temple  remains,  but  a  new  church  was  about  to  be  erected  near 
it  in  the  East  Chester  Circuit.     It  may  not  be  generally  known 
that  Eocky  Mount  came  within  one  vote  of  being  chosen  for  a 
large  military  establishment  long  ago.     The  admirable  water 
power  thereabout  may  yet  be  utilized  for  large  factory  purposes. 
On  this  visit  the  bishop  was  made  acquainted  with  the  venera- 
ble Mr.  Buchanan  and  wife,  then  Presbyterians  and  happy  in  re- 
ligion.   As  noted  above,  they  afterwards  became  connected  with 
our  Winnsboro  Church;  indeed,  becoming  the  founders  thereof. 
As  seen,  William  Capers  was  admitted  in  1809,  and  was  appoint- 
ed to  Wateree  Circuit.    Objection  had  been  made  to  his  reception 
because  he  had  been  but  five  months  on  trial;  but  it  was  over- 
ruled, and  he  was  received.    Wateree  Circuit  then  extended  from 
Twenty-five-mile  Creek  on  the  west  side  of  Wateree  River  to 
Land's  Ford  on  the  Catawba,  and  on  the  east  side  from  near 
Camden  to  within  twelve  miles  of  Charlotte,  N.  C.     Twenty-four 
preaching  places  were  compassed  in  four  weeks,  a  distance  of 
about  three  hundred  miles;  membership,  498  whites  and  124 
colored.     The  present  counties  of  Kershaw,  Lancaster,  parts  of 
Fairfield,  Chester,  and  York,  were  included  iu  it.     Within  its 
bounds  James  Jenkins  resided,  and  met  the  young  preacher 
and  gave  him  a  rather  poor  reception.     All  who  have  ever  read 
William  Capers' s  autobiography  remember  well  the  encounter. 
Then  came  the  granny's  quarter  episode,  in  his  giving  lessons 
on  "  cleanliness  is  next  to  godliness,"  and  the  Church  trial  at 
Carter's  Meetinghouse  in  Chester  county.     Anyone  sharing  the 
hospitalities  of  Brother  Eeeves  at  El  Bethel,  in  Eichburg  Cir- 
cuit, may  have  the  site  pointed  out  where  stood  the  church. 
There  is  not  a  vestige  of  it  remaining,  and  to  look  at  surronnd- 
ings  none  would  ever  suppose  that  congregations  gathered  there, 


132  EARLY  METHODISM  IN  THE  CAROLINAS. 

or  that  it  was  ever  the  scene  of  a  famous  Church  trial  and  the 
first  instance  of  the  exercise  of  Church  discipline  by  the  boy 
preacher,  William  Capers.  It  was  a  crim.  con.  case,  and  the 
parties  were  violent  as  well  as  equally  divided.  A  riot  ensued, 
of  great  violence  and  profanely  boisterous.  A  woman  ex- 
claimed anent  the  preacher,  "  He  had  better  go  home  and  suck 
his  mammy!  "  and  the  old  prophet  had  spoken  of  the  "  eggshell 
not  dropped  off,"  and  both  aroused  all  the  manhood  in  the 
youth,  who  finally  proved  the  declaration  of  Bishop  Asbury  true: 
"Our  boys  are  men."  Ever  after,  during  the  year,  his  ministry 
was  greatly  favored  at  Carter's  Meetinghouse. 

The  present  Camp  Creek  in  Lancaster  Circuit  was  one  of  the 
appointments  that  year,  and  a  young  lawyer  from  the  courthouse 
came  to  the  church,  inviting  Mr.  Capers  to  that  place.  It  hap- 
pened to  be  sale  day,  and  the  usual  accompaniments  of  carts 
with  cakes  and  cider,  and  undoubtedly  something  stronger, 
didn't  pi-omise  much  for  the  sobriety  of  worship  at  night.  The 
attempt  to  preach  was  made,  but  interrupted  by  one  stepping 
forward  and  bidding  the  preacher  "quit  that  gibberish  and  go 
to  his  text,"  and  declaring  he  could  preach  better  than  that  him- 
self. "Now,  Mister,  just  give  me  them  thar  books,  and  you'll 
see."  At  the  second  appointment  the  sheriff  of  the  county  had 
a  dancing  party,  and  in  earnest  invited  the  preacher  to  attend  it. 
It  may  be  readily  concluded  that  Lancaster  Circuit  in  1809  did 
not  promise  much  religiously.  This,  however,  was  over  eighty 
years  ago,  and  the  beautiful  church  and  handsome  parsonage 
and  clever  people  now  show  a  vast  advance  over  that  year.  The 
Millers,  Biddies,  Mayers,  Carters,  Lemons,  Heaths,  Allisons, 
and  Hunters  have  made  it  one  of  the  most  pleasant  charges  in 
the  Conference. 

In  1809  Joseph  Travis  was  sent  to  Georgetown,  S.  C.  For 
four  years  there  had  been  no  preacher  appointed,  it  being 
served  from  the  adjoining  circuits.  Mellard  had  been  the  last. 
Mr.  Travis  was  much  discouraged;  supposing  the  charge  of  no 
account  and  himself  of  no  account,  he  might  have  given  up.  He 
found  three  males  and  a  few  females  among  the  whites,  but  a 
goodly  number  of  pious  colored  people.  An  aged  local  preach- 
er, William  Wayne,  gave  him  some  encouragement.  Congrega- 
tions were  large  but  reckless,  smoking  cigars  in  church  and 
pelting  it  with    brickbats  at    night.     Attempts  were   made   to 


EARLY  METHODISM  IN   THE  CAROLINAS.  133 

waylay  him  and  put  him  in  a  pond  near  by.  A  gentleman  of  in- 
fluence, John  Shackelford,  met  him  at  the  dooi,  saying,  "  Sir,  take 
my  arm,  and  I  will  protect  you,"  conducting  him  safely  home. 
He  continued  preaching  to  a  crowded  but  thoughtless  congre- 
gation until  on  a  certain  Sabbath  a  revival  began.  Many  were 
converted,  and  a  blessed  change  was  wrought  in  Georgetown. 
An  incident  seemingly  trivial,  and  by  some  perhaps  deemed  fa- 
natical in  the  dedication  to  God  of  a  babe,  occurred  this  year  in 
Father  Wayne's  case.  He  had  long  lamented  the  lack  of  piety 
in  his  sons.  He  and  his  wife,  with  their  youngest  child,  were 
present  at  a  love  feast.  The  aged  father,  quite  happy,  takes  the 
little  boy  in  his  arms,  and  holding  him  as  high  as  he  could 
reach,  exclaims,  with  streaming  eyes:  "  Here,  Lord,  take  Gabriel! 
O  do  take  Gabriel!  "  Well,  what  of  it?  Oh,  nothing,  only  that 
Gabriel  became  a  true  minister  of  Jesus,  dying  in  the  faith. 
Something  like  it  occurred  in  the  temple  at  Jerusalem  once, 
and  was  thought  worthy  of  record.  The  Waynes  were  of  the  first 
fruits  of  Methodism  in  Georgetown,  it  will  be  remembered.  Oh, 
the  pity  of  it,  that  so  many  of  these  are  now  forgotten!  We 
rescue  a  few  from  oblivion,  such  as  Mrs.  Sarah  Johnson,  Mrs. 
Francis  Shackelford,  Mrs.  Carr,  and  at  a  later  date  Mrs.  Beaty, 
Mrs.  Wilson,  Mrs.  Belin,  Mrs.  Waterman,  as  elect  women  in  the 
Church. 

In  1809  Samuel  Mills  and  William  M.  Kennedy  were  the 
preachers  in  Charleston.  Mr.  Mills  was  a  thin,  spare  man,  of 
consumptive  appearance;  Mr.  Kennedy  was  stout  in  body,  erect, 
fresh  and  healthy  in  appearance.  The  one  was  stern,  of  solemn 
countenance,  always  serious  in  bearing  and  intercourse;  the  oth- 
er of  a  lively,  cheerful  aspect,  pleasing  to  all.  Mr.  Mills  was 
a  rigid  disciplinarian,  almost  severe;  the  other  mild,  tender, 
and  forbearing.  He  has  a  large  and  excellent  record  in  our 
Church  history.  Both  were  faithful  pastors  and  highly  es- 
teemed. 

This  twenty-fourth  session,  held  late  in  December,  1809,  car- 
ries our  narrative  into  the  following  year,  1810.  That  year  in 
Charleston  three  preachers  labored — William  M.  Kennedy  in 
charge;  Thomas  Mason  and  Richmond  Nolley.  Mr.  Mason  was 
admitted  in  1808  and  located  in  1812,  reentering,  I  think,  the 
New  York  Conference.  He  was  a  strong  preacher,  much  be- 
loved, commanding  large  audiences.     Mr.  Nolley  was  tall,  thin, 


134  EARLY  METHODISM  IN  THE  CAB0L1NAS. 

and  of  delicate  health;  he  was  remarkable  for  preaching  with 
his  eyes  closed,  from  great  timidity.  His  closing  life  as  a  mis- 
sionary is  fully  set  forth  by  Bishop  McTyeire. 

During  this  year  the  city  churches  were  greatly  revived. 
Samuel  Dunwody  was  sent  to  Georgetown,  Joseph  Travis  to 
Columbia,  and  William  Capers  to  Orangeburg.  Of  Mr.  Dun- 
wody's  ministry  at  that  time  we  have  no  knowledge,  but  of  the 
others  there  are  records  by  their  own  hands.  In  1810  Mr.  Ca- 
pers was  sent  as  junior  to  Great  Pee  Dee  Circuit,  from  which 
he  was  shortly  removed  to  Fayetteville,  N.  C.  Great  Pee  Dee, 
then  comprehending  the  Black  River  and  Darlington  circuits, 
stretched  from  the  neighborhood  of  Georgetown,  up  through 
Williamsburg  and  a  part  of  Sumter  District,  near  Lynch's 
Creek,  opposite  to  Darlington  Courthouse;  thence  across  that 
creek  to  a  short  distance  above  another,  called  the  Gully;  and 
then  downward,  toward  Jeffers  Creek.  Nothing  remarkable  oc- 
curred here,  save  the  story  of  the  witch  and  the  loss  of  his  sus- 
penders, when  an  eminently  pious  but  weak  brother  exclaimed: 
"  O,  Brother  Capers,  how  I  love  you!  I  love  to  hear  you  preach; 
I  love  to  hear  you  meet  class;  I  love  you  anyhow.  But,  oh,  them 
gallowses!  they  make  you  look  so  worldly,  and  I  know  you  ain't 
worldly  neither.  Do  pull  them  off."  And  he  did.  Of  his  min- 
istry in  Fayetteville,  N.  C,  we  say  but  little,  as  it  more  prop- 
erly belongs  to  North  Carolina  annals;  but  we  cannot  forbear 
giving  the  colored  preacher  Henry  Evans's  farewell  to  his  peo- 
ple. Almost  too  feeble  to  stand,  but  supporting  himself  by  the 
railing  of  the  chancel,  he  said:  "I  have  come  to  say  my  last 
word  to  you.  It  is  this:  None  but  Christ.  Three  times  I  have 
had  my  life  in  jeopardy  for  preaching  the  gospel  to  you.  Three 
times  I  have  broken  the  ice  on  the  edge  of  the  water  and  swum 
across  the  Cape  Fear,  to  preach  the  gospel  to  you.  And  now,  if 
in  my  last  hour  I  could  trust  to  that,  or  to  anything  else  but 
Christ  crucified,  for  my  salvation,  all  would  be  lost  and  my  soul 
perish  forever."     Could  an  apostle  say  more? 

Joseph  Travis  was  in  Columbia  in  1810,  and  met  a  kind  re- 
ception from  the  Bev.  Claiborn  Clifton,  a  wealthy  and  influen- 
tial citizen,  good  lawyer,  and  excellent  local  preacher.  At  the 
bar  sometimes  he  would  accidentally  style  the  jury  "dear  breth- 
ren." Yet,  as  a  lawyer,  he  stood  eminently  high,  esteemed  by 
all.     The  first  Methodists  on  record  here  are  Dr.  Green,  David 


EARLY  METHODISM  IN   THE   CABOLJXAS.  137 

Faust,  Esq.,  Benjamin  Harrison,  Andrew  Wallace,  Colonel 
Hutchinson,  Robert  Warren,  John  and  Robert  Brice.  Long- 
since  have  they  been  removed  to  the  Church  triumphant,  and 
their  memory  is  very  precious. 

It  may  not  be  out  of  place  to  state  here  that  Columbia,  the 
capital  of  South  Carolina,  is  cherished  in  our  annals.  Many  of 
the  most  saintly  of  God's  people  have  been  gathered  hence  into 
heaven.  It  is  the  seat  of  our  female  college,  and  the  Washing- 
ton and  Marion  Street  churches  are  flourishing.  It  is  fast  be- 
coming a  center  for  cotton  factory  operations,  and  the  promise 
of  advance  civilly  and  religiously  is  most  nattering. 

As  something  more  is  to  be  said  of  Columbia,  we  close  this 
chapter  here;  the  next  will  open  with  the  twenty-fifth  session 
of  the  Conference,  held  in  Columbia,  December  22,  1810.  The 
appointments  are  noted,  and  other  matters  occurring  in  1811. 


CHAPTER  XYI. 

Twenty-fifth  Session — The  Bishop's  Itinerary  —  Santee  Circuit — Old  Man- 
chester— William  Capers  and  Charleston — Joseph  Travis — Objection  in 
Examination  of  Character — Twenty-sixth  Session—  Lewis  Myers  versus 
Matrimony — Travis  at  Wilmington — Orangeburg  Circuit — William  Capers 
— Depression  and  Triumph. 

IN  December,  1810,  we  find  the  bishop,  on  his  round  of  trav- 
el, at  Winnsboro.  Having  left  Means's  hospitable  mansion, 
he  remarks:  "The  generous  Carolinians  are  polite  and  kind, 
and  will  not  take  our  money."  On  Sabbath  at  Winnsboro  he 
preached  to  a  few  people.  Let  it  be  known  now  that  a  bishop 
would  preach,  and  the  house  would  be  crowded.  On  his  route 
to  Camden  he  spent  a  night  with  James  Jenkins;  speaks  of  his 
six  years'  rest  and  local  usefulness,  and  of  his  intention  of  reen- 
tering the  Conference;  mentions  Saint  Clair  Capers's  trium- 
phant death;  was  some  days  at  Henry  Young's,  sick.  When  able 
to  travel  he  moved  on  to  Columbia,  where,  in  Senator  Taylor's 
house,  the  Conference  was  held.  Eighty  preachers  were  sta- 
tioned. 

James  Jenkins  was  sent  to  Santee  Circuit.  The  Catawba  Cir- 
cuit was  now  separate,  but  Chesterfield  District  being  added 
made  it  quite  large.  It  was  a  year  of  great  grace  among  the- 
people.  A  camp  meeting  held  near  Chesterfield  Courthouse 
was  very  profitable.  At  his  next  quarterly  visitation,  his  old 
friends  near  Manchester — where  the  bread  for  the  sacrament 
had  been  stolen  —  paid  him  another  visit,  brickbatting  the 
church  and  discharging  pistols  while  he  preached.  Mr.  Ed- 
win J.  Scott,  of  Columbia,  in  his  "Random  Recollections  of  a 
Long  Life,"  tells  us: 

Manchester  was  on  the  main  road  from  Camden  to  Charleston.  It  was 
settled,  for  the  sake  of  health  and  society,  by  the  rich  planters  on  the  Wa- 
teree— the  Ramseys,  Ballards,  and  others.  Besides  their  residences  there 
were  a  tavern,  a  shoe  shop,  a  tailor  shop,  a  blacksmith  shop,  a  school  house, 
and  two  or  three  stores.  The  largest  store  was  owned  by  Duke  Goodman, 
who  soon  after  removed  to  Charleston.  He  was  a  leading  Methodist  and 
exhorter,  or  local  preacher,  and  as  such  was  much  engaged  in  mercantile  mat- 
ters. The  wicked  would  say  of  him  that  often  in  giving  out  the  hymn,  in- 
stead of  "  long  meter"  he  would  say  "  long  staple."  But  this  may  be  classed 
(138) 


EARLY  METHODISM  IN  THE  CAROLINAS.  139 

with  all  jeering  common  to  persecutors.  Goodman  held  on  his  way  notwith- 
standing, highly  esteemed  and  useful  to  the  end.  The  schoolhouse  was  used 
for  worship.  The  village  was  at  one  time  the  terminus  of  the  Wilmington 
and  Manchester  Railroad.  The  lines  of  desolation  are  over  it  now,  not  a 
building  standing. 

We  are  uot  surprised  at  the  persecution  prevailing  in  those 
early  days,  as  drinking-  and  gambling  were  the  everyday  occu- 
pation of  the  inhabitants. 

William  Capers  was  sent  from  this  Conference  to  Charleston, 
and  his  eloquence,  earnestness,  and  pious  zeal  produced  pro- 
found impressions,  continuing  through  a  long  life.  Methodism, 
on  its  introduction  into  the  low  country  of  the  state,  was  as  fa- 
vorably received  as  anywhere  else  in  the  United  States.  Among 
its  first  membership  in  the  city  were  the  Stoneys,  Westons,  Ben- 
netts, and  others  of  the  best  portions  of  the  community;  but 
before  the  time  of  Mr.  Capers  it  had  been  reduced  to  a  condi- 
tion of  obscurity.  The  cause  for  this  was  not  far  to  seek.  Agita- 
tion on  the  slavery  question  induced  suspicion,  which  came  near 
imperiling  any  good  that  may  have  been  done  the  negro.  Un- 
der all  the  obloquy  cast  upon  them,  the  services  of  the  Church 
were  well  attended;  but  identifying  themselves  with  Methodism 
was  to  many  out  of  the  question.  Numbers  who  were  convert- 
ed to  God  under  our  ministry  joined  other  Churches.  Had  it 
been  otherwise,  the  Methodist  Church  in  Charleston  might 
have  ranked  in  worldly  respects  with  the  very  first  in  any 
country. 

The  nucleus  of  the  Cooper  River  Circuit  was  formed  this  year 
by  the  preaching  of  Mr.  Capers  at  Clemons's  Ferry  on  the 
Cooper  River,  and  Lenud's  Ferry  on  the  Santee  River,  and  the 
Cooper  River  Circuit  was  formed  the  next  year  by  John  Capers. 
At  this  Conference  Joseph  Travis  was  appointed  to  Wilming- 
ton, N.  C.  When  his  name  was  called  his  presiding  elder,  Red- 
dick  Pierce,  said  there  was  nothing  against  him.  The  bishop 
said  he  had  somewhat,  and  that  was,  "he  had  been  studying 
Greek  the  past  year."  Travis  acknowledged  his  guilt,  where- 
upon  the  bishop  remarked  upon  the  danger  of  preachers  neg- 
lecting the  more  important  of  their  work  for  the  mere  attain- 
ment of  human  science;  the  axiom  of  the  day  being,  "Gaining 
knowledge  is  good,  but  saving  souls  is  better."  It  is  a  pity  that 
it  had  not  been  found  out  sooner,  as  both  might  very  well  be  car- 
ried on  together.     The  next  day  the  good  bishop  begged  Travis 


140  EARLY  METHODISM  IK  THE  CAROLINAS. 

not  to  think  hard  of  his  remarks  the  day  before,  as  he  merely 
designed  whipping  others  over  his  shoulders. 

The  twenty-sixth  session,  its  ministrations  running  into  1812, 
began  December  21, 1811,  in  Camden.  On  his  way  to  it  the  bish- 
op writes:  "Hilliard  Judge  is  chosen  chaplain  to  the  Legislature 
of  South  Carolina,  and  Snethen  is  chaplain  to  Congress!  So 
we  begin  to  partake  of  the  honor  that  cometh  from  man;  now 
is  our  time  of  danger.  O  Lord,  keep  us  pure;  keep  us  correct; 
keep  us  holy."  "  Monday  25.  We  had  a  serious  shock  of  an 
earthquake  this  morning."  We  have  had  a  much  more  serious 
one  in  our  day.  Conference  held  but  three  days,  and  was  re- 
markable for  harmony  and  love.  It  was  at  this  Conference  that 
Lewis  Myers  made  his  famous  speech  anent  the  marriage  of 
young  preachers.  Andrew  Gramblin  had  traveled  two  years 
with  Gassaway,  and  was  eligible  to  admission  and  election  to 
deacon's  orders — the  lady  was  in  all  respects  a  suitable  person 
and  of  an  excellent  family — but  the  speech  carried  it  against 
him.  The  young  preacher  located  in  1813,  and  we  remember 
well  his  excellent  widow  long  years  after,  and  her  house  as  the 
preachers'  home  in  Orangeburg. 

Joseph  Travis  was  sent  to  Wilmington,  N.  C,  where  upon 
his  advent  he  met  with  a  most  unique  reception.  He  arrived 
late  on  Saturday  night,  and  but  few  knew  he  was  a  lame  man. 
On  entering  the  church  his  lameness  induced  a  bowing  mo- 
tion on  his  part,  and  the  congregation,  believing  him  to  be  the 
most  polite  preacher  they  had  ever  seen,  rose  en  manse  to  return 
his  greeting.  Doubtless  a  broad  smile  illumined  each  face  on 
discovering  that  his  politeness  was  an  act  of  necessity  and  not 
of  choice. 

James  Jenkins  was  appointed  to  the  Wateree  Circuit  this 
year.  Several  new  societies  were  formed,  out  of  one  of  which 
came  Noah  and  Sampson  Laney,  long  connected  with  the  Con- 
ference. 

Francis  Ward  and  Jacob  Humph  were  stationed  in  Charles- 
ton. The  first  was  seized  with  fever,  terminating  in  dropsy, 
from  which  he  never  recovered.  Jacob  Humph  was  also  taken 
with  fever,  which  proved  fatal.  The  Minutes  say:  "  He  was  ab- 
stemious, steady,  studious,  uniform;  much  in  prayer  and  medi- 
tation. In  discipline,  strict  and  persevering."  He  was  abundant 
in  the  instruction  of  children,  and  exceedingly  useful.    Wrestling 


EARLY  METHODISM  IN   THE   CAROLINAS.  141 

earnestly  during  his  illness  for  the  full  witness  of  sanctifica- 
tion,  shortly  before  his  death  he  exclaimed,  "My  soul  is  pure!" 
and  his  prayers  were  turned  to  praises.  His  dust  rests  in  the 
Bethel  Church  cemetery. 

This  year  the  presiding  elders,  leaving  out  Georgia,  were: 
Edisto  District,  William  M.  Kennedy;  Broad  Biver,  Hilliard 
Judge;  Camden,  Daniel  Asbury;  Catawba,  Jonathan  Jackson. 
The  first  had  seven  appointments;  the  second  and  last,  six  each; 
and  Camden,  nine. 

William  Capers  was  sent  to  Orangeburg.  This  was  the  up- 
per part  of  the  old  Edisto  Circuit,  this  year  divided  into  Salka- 
hatchie  and  Orangeburg  circuits.  It  then  consisted  of  thirteen 
appointments,  traveled  in  two  weeks.  It  took  in  the  fork  of 
Edisto  for  twenty  miles  up,  and  the  societies  between  the  north 
of  that  river  and  Beaver  Creek;  thence  downward  to  the  old 
state  road,  opposite  Orangeburg,  and  thence  to  that  place. 
Mr.  Capers  was  prevented  from  going  at  once  to  his  appoint- 
ment, finding  it  necessary,  as  assistant  secretary  of  the  Con- 
ference, to  pursue  after  a  paper  needed  by  the  bishop.  After 
a  rapid  journey  of  several  days  to  and  fro,  he  got  partial  returns 
and  reached  the  bishop,  who,  an  hour  after  he  had  left,  found  the 
paper  in  his  own  possession.     Bather  provoking,  certainly. 

The  first  quarter  of  the  year  on  the  charge  passed  exceedingly 
well,  but  the  Quarterly  Conference  brought  an  appeal  from  the 
administration  of  the  previous  year,  the  preacher  in  charge  be- 
ing James  E.  Glenn.  The  difficulty  involved  two  strong  socie- 
ties, Ziegler's  (now  Prospect)  and  Tabernacle,  some  seven  miles 
apart.  Much  feeling,  as  is  usual,  was  manifested  by  both  par- 
ties, all  equally  respectable.  It  seemed  that  the  summing  up  of 
the  appeal  at  the  request  of  the  presiding  elder,  William  M.  Ken- 
nedy, by  Mr.  Capers,  had  been  ungenerously  deemed  partisan, 
although  approved  by  the  presiding  elder  as  impartial;  and 
offense  was  taken  by  the  Tabernacle  people,  who  declared  that 
they  would  no  longer  hear  him  preach.  The  Bev.  Osborn 
Bogers,  of  the  Congaree  Circuit,  with  no  ecclesiastical  right  so 
to  do,  undertook  to  serve  them,  Mr.  Capers  not  opposing.  He 
met  with  a  prompt  rebuke  from  a  pious  old  sister  in  class  meet- 
ing. Upon  his  asking  her  how  her  soul  prospered,  he  was  an- 
swered that  it  never  had  been  worse  with  her  than  it  then  was, 
and  it  was  likely  to  be  no  better  as  long  as  he  preached  there; 


142  EARLY  METHODISM  IN  THE  CAROLINAS. 

that  in  answer  to  her  usual  prayer,  the  Lord  had  sent  her  a 
preacher,  Brother  Capers,  "but,"  said  she,  "not  wishing  to  of- 
fend you,  I  don't  know,  brother,  who  sent  yon."  There  had 
previously  been  earnest  entreaty  on  the  part  of  the  people  for 
Mr.  Capers's  continuance,  the  malcontents  vying  with  the  oth- 
ers to  induce  a  change.  He  resumed  his  place.  And  "for  the 
divisions  of  Reuben  there  had  been  great  searchings  of  heart." 

Old  Tabernacle  was  known  by  the  writer  when  junior  preach- 
er in  1841,  known  again  as  presiding  elder  in  1865,  and  visited 
once  again  when  on  St.  Matthew's  Circuit  in  1887,  and  then 
found  a  desolation  and  a  ruin.  How  memory  ran  back  upon  the 
past!  and  many  were  remembered  not  now  on  the  earth.  Pros- 
pect and  St.  Paul's,  in  the  town  of  St.  Matthews,  have  absorbed 
entirely  the  membership  of  this  dear  old  church.  The  descend- 
ants of  both — among  those  at  Prospect,  the  Poosers,  Laws,  Rasts, 
and  others — vigorously  uphold  the  church  of  their  fathers. 

During  the  year  Mr.  Capers  as  a  young  man,  and  as  well 
when  bent  with  age,  found  no  truce  in  the  immortal  conflict  all 
are  called  to  endure.  It  is  only  at  the  end  of  the  warfare  that  the 
Io  triomphe  is  heard :  "Thanks  be  unto  God  who  giveth  us  the  vic- 
tory!" The  great  question  pressing  on  his  conscience  then  was, 
"Am  I  not  every  moment  pleasing  or  displeasing  to  God?" 
Upon  earnest  self-introspection  he  was  dissatisfied  as  to  his  re- 
ligious attainments,  and  hoped  to  solve  the  trouble  at  a  camp 
meeting — the  old  Indian  fields,  where  the  mighty  athletes  of  the 
earlier  day  had  struggled  and  triumphed.  He  proposed  not  to  be 
active  in  it,  but  to  give  himself  to  retirement  and  prayer  after 
hearing  the  sermons  from  time  to  time.  Thus  passed  several 
days  uncomfortably  enough;  instead  of  more  light,  his  mind  was 
more  perplexed  than  ever.  Seeing  his  error,  he  corrected  it  by 
going, to  work  more  earnestly  for  others,  and  was  much  relieved, 
although  still  unsatisfied.  The  meeting  closed,  and  he  returned 
to  his  circuit  lacking  in  faith,  in  love,  and  in  the  assurance  of 
the  Holy  Spirit— by  no  means  strong  and  exulting  as  he  had 
hoped.  Riding  pensively  along  the  road,  musing  upon  all  that 
had  passed  at  the  meeting,  and  how  little  it  had  been  improved, 
his  soul  was  still  unrefreshed — like  Gideon's  fleece,  dry  in  the 
midst  of  the  dew  of  heaven.  Why  was  it  so?  Had  he  made 
an  idol  of  the  means?  Had  he  overlooked  the  might  of  the  Sav- 
iour?    Anyway,  he  resolved  to  turn  aside  into  the  thick  wood. 


EARLY  METHODISM  IN  THE  CABOLINAS.  145 

"There  is  none  here  but  God;  I  will  even  go  to  him,  who  has  all 
power  in  heaven  and  in  earth,  with  the  cry,  'Jesus,  Master,  heal 
my  blindness;  give  me  faith  and  love! '  "     Hitching  his  horse,  he 
felt  pity  for  the  long  fast  the  poor  creature  should  endure  be- 
fore again  being  unloosed.     But  it  was  not  so;  he  had  scarcely 
fallen  on  his  knees,  with  his  face  to  the  ground,  before  the  words 
of  Hebrews  xii.  18-24  were  applied  with  power  to  his  mind:  "  For 
ye  are  not  come  unto  the  mount  that  might  be  touched,  and 
that    burned   with    fire,    nor    unto    blackness,    and    darkness, 
and  tempest,  and  the  sound  of  a  trumpet,  and  the  voice  of 
words;     .     .     .     but  ye  are  come  unto  mount  Sion,  and  unto 
the  city  of  the  living  God,  the  heavenly  Jerusalem,  and  to  an 
innumerable  company  of  angels,  to  the  general  assembly  and 
church  of   the  firstborn,  which  are  written  in  heaven,  and  to 
God  the  Judge  of  all,  and  to  the  spirits  of  just  men  made  per- 
fect, and  to  Jesus  the  mediator  of  the  new  covenant,  and  to  the 
blood  of  sprinkling,  that  speaketh  better  things  than  that  of 
Abel."     "In  that  moment  how  spiritual  seemed  religion,  how 
intimate  the  connection  between  earth  and  heaven,  grace  and 
glory,  the  Church  militant  and  the  Church  triumphant!  and  it 
seemed  to  challenge  my  consent  to  leave  the  one  for  the  other." 
Could  he  do  it?     "Instinct  said  no;  and  all  the  loved  ones  on 
earth  seemed  to  say  no;  but  the  words  sounded  to  my  heart 
above  the  voice  of  earth  and  instinct,  'Ye  are  come!'  and  my 
spirit  caught  the  transport  and  echoed  back  to  heaven,  '  Ye  are 
come! '     In  that  moment  I  felt,  as  can  only  be  felt,  the  exceed- 
ing riches  of  his  grace  in  his  kindness  toward  us  through  Christ 
Jesus."     He  returned  to  his  circuit  full  of  faith  and  comfort, 
never  losing  sight  of  the  fact   that   it   is    "not  by  works  of 
righteousness  which  we  have  done,  but  according  to  his  mercy 
he  saved  us,  by  the  washing  of  regeneration,  and  renewing  of 
the  Holy  Ghost."     Because  of  his  father's  death  he  was  not 
permitted  to  remain  on  this  pleasant  circuit  to  the  end  of  the 
year;  and  another  sore  trial  was  his  engagement  of  marriage,  with 
the  intention  of  locating  at  the  ensuing  Conference,  the  time 
fixed  for  the  following  January  13.     But  his  father's  death  re- 
moving the  reasons  for  his  locating,  he  could  not  do  so  with  a 
clear  conscience;  yet  all  difficulty  was  removed  by  the  sweet 
smile  of  approval  from  his  betrothed,  in  willingly  accepting  the 
trials  then  attendant  on  a  traveling  preacher's  life. 
10 


CHAPTER  XYII. 

The  Twenty-seventh  Session— Brandy  and  the  Bible — Christmas  on  Bread 
and  Water — James  Jenkins  Again  Locates — Travis  in  Georgetown — 
Charleston— Wilmington,  N.  C. — William  Capers — A  Shanty  Parsonage — 
Asbury's  Mount  Zion — Doctrines  Preached — Effects  Produced — A  Meager 
Exchequer — Divine  Wealth  and  Economy — Jesse  Jennett — The  Twenty- 
eighth,  Twenty-ninth,  and  Thirtieth  Sessions. 

THE  twenty-seventh  session  was  held  in  Charleston,  Decem- 
ber 19,  1812;  Bishops  Asbury  and  McKendree  presiding. 
On  his  way  to  it  Bishop  Asbury  records  his  crossing  Broad 
River  at  Smith's  Ford,  his  faithful  horse,  Fox,  breasting  the 
swollen  waters  safely.  Dining  in  the  woods,  they  came  after- 
wards to  Squire  Leech's,  not  far  from  the  present  Mount  Ver- 
non Church,  in  Hickory  Grove  Circuit.  The  bishop  says: 
"Brandy  and  the  Bible  were  both  handed  to  me;  one  was 
enough;  I  took  but  one."  On  to  Winusboro,  at  Father 
Buchanan's.  He  remarks  that  "the  people  here  give  little 
encouragement  to  Methodism ;  but  the  walls  of  opposition  will 
fall,  and  an  abundant  entrance  will  yet  be  ministered  unto  us; 
the  craft  of  learning  and  the  craft  of  interested  religion  will  be 
driven  away" — a  prophecy  long  since  fulfilled.  At  Columbia 
he  preached  in  the  hall  of  the  legislature,  members  attend- 
ing; then  on  to  Charleston.  The  Conference  was  a  good  one; 
eighty  preachers  were  stationed,  writh  no  complaint  from  any. 
Christmas  day  was  held  as  a  fast,  and  one  hundred  dined  on 
bread  and  water,  with  a  little  tea  or  coffee  in  the  evening.  He 
declares  that  funds  are  low,  but  rejoices  that  preachers  and 
people  are  inured  to  poverty. 

James  Jenkins  located  again  this  year.  The  reason  was  on 
account  of  a  long  move,  seemingly  very  inconsistent  with  the 
spirit  of  an  itinerant,  and  especially  such  a  one  as  he  had 
been.  But  circumstances  alter  cases.  He  could  have  traveled 
a  charge  nearer  his  home  conveniently,  but  such  could  not  be 
had,  and  it  was  made  known  to  him  that  a  more  distant  charge 
was  to  be  given  him.  This,  as  he  never  missed  an  appointment, 
would  subject  him  to  long  absences  from  home.  His  wife  was  in 
feeble  health,  and  as  he  had  to  cut  all  the  wood  used,  and  to  put 
(146) 


EARLY  METHODISM  IN  THE  CAROLINAS.  147 

his  little  son  on  a  horse  and  walk  before  him  to  mill,  he  was 
forced  to  take  that  action.  He  blamed  his  presiding  elder, 
Hilliard  Judge,  but  it  is  not  at  all  unlikely  that  the  presid- 
ing elder  had  his  reasons.  Bond  English  once  remarked  to  a 
preacher:  "Never  ask  why  you  are  changed  in  appointments; 
be  assured  the  presiding  elder  knows  more  than  you  do,  why." 
The  good  man  had  as  much  land  as  he  could  cultivate  on 
Lynch's  Creek,  with  an  outhouse  to  live  in,  given  him  by  James 
C.  Postell,  and  lived  by  the  labor  of  his  own  hands,  still  preach- 
ing, without  fee,  for  long,  long  years.  How  much  Methodism 
owes  to  her  local  preachers  is  not  known  on  earth,  but  will  be 
in  heaven. 

Joseph  Travis  was  sent  this  year  again  to  Georgetown,  where 
he  met  with  a  kind  reception,  and  occupied  the  parsonage  then 
behind  the  church  in  the  midst  of  the  graveyard,  which  served 
the  stationed  preachers  some  thirty-seven  years,  when,  in  1849 
and  1850,  the  writer  was  the  first  occupant,  as  a  preacher,  of 
the  more  commodious  house  still  used  as  a  parsonage.  In  the 
five  years'  absence  of  Mr.  Travis  few  of  the  membership  had 
died  or  backslidden,  but  he  did  not  find  some  as  earnest  in  reli- 
gion as  he  had  anticipated.  He  laments  that  the  world  and 
its  fashions  had  quenched  the  ardor  and  zeal  of  some  of  the 
younger  members;  but  for  more  than  eighty  years  good  old 
Georgetown  has  held  on  its  way  heavenward,  meeting  with  de- 
clensions and  revivals  as  has  been  the  case  elsewhere.  N.  Pow- 
ers, A.  Talley,  and  James  E.  Glenn  were  stationed  in  Charleston 
this  year.  In  many  records  the  last  name  has  a  B.  instead  of  an 
E.,  calculated  to  mislead.  James  B.  Glenn  was  another  preach- 
er among  us,  and  singularly,  if  we  are  not  misinformed,  the  E.  in 
the  first  name  stood  for  Elizabeth.  Of  Brother  Glenn  more  will 
be  said.  N.  Powers  was  admitted  into  the  connection  in  1809, 
and  located  in  1818.  Alexander  Talley  was  admitted  in  1810, 
locating  in  1820.  Camden  was  made  a  station  in  1811,  and 
Henry  D.  Green  was  the  preacher  this  year. 

"William  Capers  was  this  year  (1813)  in  "Wilmington,  N.  C,  and 
has  left  a  graphic  picture  of  the  church  and  parsonage.  The  first 
was  the  house  erected  by  Mr.  Meredith,  and  having  been  paid 
for  chiefly  by  the  weekly  collections  from  the  negroes,  could  not 
boast  of  any  architectural  beauty.  Mr.  Capers  had  been  or- 
dained elder  by  Bishop  McKendree,  December  26, 1812,  married 


148  EARLY  METHODISM  IN  THE  CAROLINAS. 

on  the  13th  of  January,  and  by  the  21st  was  in  Wilmington, 
N.  C.  The  parsonage  to  which  he  carried  his  bride  was  not 
palatial.  It  was  rather  on  the  shanty  order,  bnt  of  course  in- 
finitely better  than  none.  It  was  of  two  rooms  eighteen  by 
twelve,  one  above  the  other,  with  a  sort  of  stepladder  on  the 
outside  to  get  to  the  upper  story,  and  a  shed  room  attached  to 
serve  for  a  bedroom  if  necessary — the  necessity  in  a  celibate 
ministry  not  very  pressing.  It  was  quite  a  good  arrangement 
for  a  bachelor  priesthood,  but  lacking  conveniences  for  a  woman 
and  children.  The  church  was  a  coarse  wooden  structure  some 
sixty  by  forty  feet;  and  yet  Bishop  Asbury  speaks  of  it  as 
"Mount  Zion,"  and  having  "high  days"  therein. 

Methodism  at  this  time  was  regarded  as  low  enough;  its 
followers  weak  enthusiasts;  deemed  good  enough  for  the  lower 
orders — negroes  especially,  who  needed  to  be  held  in  check  by 
the  terrors  of  hell  fire.  There  was  but  one  other  church  in  the 
place,  of  the  historic  episcopacy  order,  and  even  that  had  but 
one  doubtful  male  communicant,  the  men  being  generally 
much  tinctured  with  the  French  deistical  philosophy;  and  yet 
gentlemen  and  ladies  of  high  position  in  society  were  found 
frequenting  the  preaching  in  that  humble  sanctuary.  That 
good  was  accomplished  is  beyond  all  question.  Now  what  were 
the  doctrines  heard  there?  A  master  theologian  had  warned  the 
ages,  "  Take  heed  unto  thyself,  and  unto  the  doctrine."  Was  there 
anything  of  foolish  questioning  and  genealogies,  contentions 
and  "strivings  about  the  law,"  so  vain  and  unprofitable?  Any- 
thing of  vain  babbling  and  opposition  of  science  so  called? 
Anything  of  priestly  functions  (save  of  the  one  great  High 
Priest);  baptismal  water,  genuflections  to  east  or  west;  can- 
dles lighted  or  unlit;  aught  of  upholstering  haberdashery? 
Not  a  whit!  But  justification  by  faith  and  its  cognates,  origi- 
nal depravity,  regeneration,  and  the  witnessing  Spirit — these 
rang  throughout  this  plain  sanctuary,  moving  the  white  patri- 
cian and  the  negro  plebeian  to  repentance. 

Instances  are  given  two  years  before  this  time.  Mr.  Travis 
states  that  the  Hon.  Benjamin  Smith,  Governor  of  North  Caro- 
lina, desired  him  to  call  and  see  his  wife,  supposed  to  be  unbal- 
anced in  her  mind.  Her  head  had  been  shaved  and  blistered, 
and  after  all  her  treatment  by  physicians  she  grew  worse.  The 
preacher  diagnosed  the  case  at  once;    instructed  and  prayed 


EARLY  METHODISM  IX  THE  CAR0L1XAS. 


149 


with  her.  In  a  few  days  a  carriage  drove  up  to  that  humble 
parsonage,  and  Mrs.  Smith,  with  weeping  eyes,  entered  it,  ex- 
claiming:  "O  sir,  you  have  done  me  more  good  than  all  the 
doctors  put  together!  You  directed  me  to  Jesus.  I  went  to 
him  by  faith  and  humble  confidence  and  prayer.  He  has  healed 
me,  soul  and  body.  I  feel  quite  well  and  happy."  Is  there 
anything  of  hyperbole  or  eastern  romance  in  that?  Is  it  not 
entirely  in  accordance  with  the  doctrine? 

Mr.  Capers  gives  another  instance.  Mrs.  C,  of  the  first  class  of 
the  upper  sort,  deeply  interested  by  what  she  had  heard  in  that 
humble  house  of  God  from  the  Methodist  ministry,  undercover 
of  calling  upon  the  preacher's  wife,  came  to  consult  the  preach- 
er. Thedoubt  on  her  mind  was  as  to  the  possibility  since  the 
apostles'  day  of  common  people  knowing  their  sins  forgiven. 
The  preacher  gave  the  scriptural  proofs  freely— received,  how- 
ever, with  the  old  "How  can  these  things  be?"  Mrs.  C.  was 
accompanied  by  her  sister,  Mrs.  W.,  who  may  have  supposed 
herself  more  level-headed,  or  at  least  better  established  in  the 
old  creed,  than  her  sister.  And  Mrs.  W.3  as  a  last  resort,  turn- 
ing to  Mrs.  Capers,  said:  "  Well,  Mrs.  Capers,  it  must  be  a  very 
high  state  of  grace,  this  which  your  husband  talks  about,  and  I 
dare  say  some  very  saintly  persons  may  have  experienced  it,  but 
as  for  us  it  must  be  cpiite  above  our  reach.  I  am  sure  you  do 
not  profess  it,  do  you?"  Mrs.  Capers  blushed  deeply,  and  re- 
plied in  a  soft  tone  of  voice:  "Yes,  ma'am;  I  experienced  it  at 
Eembert's  camp  meeting  year  before  last,  and  by  the  grace  of 
God  I  still  have  the  witness  of  it." 

As  to  the  preacher's  exchequer.  To  see  him  "  poor,  yet  mak- 
ing many  rich";  "as  having  nothing,  and  yet  possessing  all 
things";  to  see  his  seraphic  smile,  and  hear  his  melting  speech 
uncovering  the  glory,  any  earthworm  witling  might  have 
thought  him  a  "bondholder."  Such  indeed  he  was,  engaged  ever 
in  suing  the  Almighty  Father  on  his  own  bond.  So  do  all  the 
faithful  until  they  come  into  possession  of  their  vast  estates  in 
heaven.  At  this  time  his  finances  were  at  the  lowest  ebb;  his 
presiding  elder  was  on  the  way  with  supplies.  A  thrip  could  only 
buy  a  fish,  and  that  was  all  the  provision  for  his  guest.  How 
marked  the  economy  and  wealth  of  God!  See  the  prophet  at 
the  brook  Cherith  and  at  the  poor  widow's  home.  And  so  God 
deals  with  his  own  unto  the  present  hour.     He  could  pour  into 


150  EARLY  METHODISM  IN  THE  CAROL1NAS. 

their  lap  the  treasury  consumed  in  the  flame  and  sunk  in  the  sea; 
but  no,  even  though  they  fear  bankruptcy,  it  is  still  the  "  drop 
of  oil"  and  "handful  of  meal,"  that  they  may  not  have  the 
shadow  of  independence  beyond  himself.  As  the  little  child 
remarked,  "  God  hears  when  you  scrape  the  bottom  of  the  bar- 
rel." 

The  revenue  from  all  sources  this  year  was  a  few  dollars 
a  week,  an  average  of  seven.  The  figures  were  enormous, 
364,000  —  mills.  And  much  the  greater  part  of  this  was  the 
cent-a-week  collection  from  the  negroes.  Long  years  after,  the 
writer  has  seen  the  green-baize-covered  table  in  the  preacher's 
office  here,  and  elsewhere,  literally  covered  with  greasy  coppers. 
Fielding  once  remarked  on  his  income  as  a  magistrate,  that  his 
fees  were  in  the  dirtiest  money  of  the  British  kingdoms.  Not 
so  here,  if  you  please;  every  copper  had  on  it  heaven's  impress 
and  the  benediction  of  Him  who  blessed  the  widow's  mite  and 
the  box  of  ointment.  It  was  the  outcome  of  pure  love  to  God 
and  man;  and  mites  show  this,  and  sometimes  more  so,  as 
well  as  millions. 

The  Rev.  Jesse  Jennett,  a  loving,  zealous  local  preacher,  lived 
in  Wilmington  then,  and  for  some  time  before  and  for  long  years 
after,  in  all  over  fifty  years — known  to  everyone  as  the  St.  John 
of  "Wilmington.  To  his  life  and  labors  the  Church  is  greatly 
indebted.  Such  was  his  fine  reputation  that  he  was  often  so- 
licited to  become  the  pastor  of  another  church  with  a  liberal 
salary,  but  always  declined.  Somewhere  about  1850  he  died  in 
the  faith. 

At  this  Conference  (the  twenty-ninth)  Eichmond  Nolley  and 
John  Shrock  were  transferred  to  Mississippi  and  appointed  to 
Tombigbee.  Dr.  West,  in  his  "History  of  Methodism  in  Ala- 
bama," gives  a  vivid  description  of  the  Indian  troubles  en- 
countered by  these  faithful  men,  as  well  as  all  relating  to  Nol- 
ley's  death,  as  fully  recorded  by  Bishop  McTyeire. 

After  this  Conference  Bishop  Asbury  made  his  way  to  George- 
town. January  3, 1813,  he  says:  "  I  preached  morning  and  even- 
ing. It  was  a  small  time — cold,  or  burning  the  dead  (?).  We 
have  here  one  thousand  blacks  and  about  one  hundred  white 
members,  most  of  them  women.  The  men  kill  themselves  with 
strong  drink  before  we  can  get  at  them."  On  to  Wilmington. 
"There  is  little  trade  here  and  fewer  people;  of  course  there 


EARLY  METHODISM  IN  THE  CABOLINAS.  151 

is  less  sin.  I  was  carried  into  the  church,  preached  and  met 
the  society.  Lord,  be  merciful  to  me  in  temporals  and  spir- 
ituals! William  Capers  is  married;  he  is  twenty-three,  his 
wife  eighteen."  It  would  almost  seem  as  if  the  good  bishop 
thought  no  one  ought  to  marry  until  near  seventy. 

Mr.  Travis  gives  an  item  or  two  concerning  the  General  Con- 
ference of  1812,  the  very  first  delegated  General  Conference  in 
our  Church.     The  delegates  from  the  South  Carolina  Confer- 
ence were  Lewis  Myers,  Daniel  Asbury,  Lovick  Pierce,  Joseph 
Tarpley,  William  M.  Kennedy,  James  Russell,  James  E.  Glenn, 
Joseph  Travis,  Hilliard  Judge,  and  Samuel  Dunwody.      (For 
all    after   delegations   see   Appendix.)     The    election   of    local 
preachers  to  orders  was  before  the  Conference.     Those  in  favor 
took  the  ground  both  of  expediency  and  necessity.     Jesse  Lee 
was  adverse,  arguing  that  "the  bishop  could  not,  in  good  con- 
science, ordain  to  elder's  orders  unless  the  form  of  ordination 
was  changed,  it  requiring  each  to  devote  himself  to  the  minis- 
try.    How  could  this  be  done  when  engaged  in  the  usual  avo- 
cations of  life?"     When  he  sat  down,  seemingly  carrying  the 
house  with  him,  one  Mr.  Asa  Shen  arose  in  reply,  declaring  that 
"  the  same  form  required  of  one  to  be  ordained  that  lie  should 
rule  well  his  own  family.     Mr.  Lee  had  made  this  promise  twenty 
years  ago,  and  has  not  fulfilled  it  to  this  day."     Mr.  Lee  shook 
his  sides  with  laughter,  and  tiie  vote  was  against  his  measure. 
Upon  what  curious  matters  do  large  privileges  rest  after  all! 

The  presiding  elder  question  was  up  also — as  to  making  the 
office  elective— but  was  not  carried,  and  likely  never  will  be. 
This  year  nineteen  were  admitted  on  trial,  among  them  James 
O.  Andrew,  afterwards  bishop. 

The  twenty-eighth  session  was  held  at  Fayetteville,  N.  C, 
January  14,  1814;  Bishops  Asbury  and  McKendree  presiding. 
"A  spiritual,  heavenly,  and  united  Conference."  Twenty  dea- 
cons were  ordained,  eighty-five  preachers  stationed,  fifteen  ad- 
mitted, twenty  located,  and  one,  Lewis  Hobbs,  died.  In  1811 
he  went  to  Mississippi  as  a  missionary,  in  1813  was  stationed 
at  New  Orleans,  and  in  1814  returned  to  Georgia,  dying  tri- 
umphantly. 

The  twenty-ninth  session  was  held  at  Milledgeville,  Ga.,  De- 
cember 21,  1814;  Bishops  Asbury  and  McKendree  presiding. 
This  was  the  last  South  Carolina  Conference  attended  by  As- 


152  EARLY  METHODISM  IN  THE  CAEOLINAS. 

bury.  He  presided  at  all  the  rest  except  the  twelfth  session, 
which  was  presided  over  by  Jonathan  Jackson.  At  this  session 
one  hundred  characters  were  examined;  six  admitted,  twelve  lo- 
cated, and  ten  elders  and  twenty-two  deacons  ordained.  Bishop 
Asbury  served  under  great  feebleness.  He  remarked  on  the 
great  peace,  love,  and  union  prevalent.  On  his  northward 
journey  he  mentions  the  death  of  Dr.  Ivy  Finch,  only  thirty 
years  of  age,  who  was  killed  by  his  horse  running  away  near 
Columbia,  S.  C.  He  was  the  son  of  one  of  the  early  Metho- 
dists, Edward  Finch,  the  bishop's  dear  friend. 

The  thirtieth  session  was  held  in  Charleston,  December  23, 
1815 ;  Bishop  McKendree  alone  presiding.  At  this  session  Ash- 
ley Hewett  responded  to  a  call  for  volunteers  for  Mississippi, 
and  made  his  perilous  journey  through  the  Indian  territory. 
Farther  on  we  record  the  singularity  attending  his  death. 

From  this  onward  we  shall  not  attempt  a  minute  record  of 
the  Conference  sessions.  The  reader  is  referred  to  the  Appen- 
dix, where  all  information  as  to  time,  place,  officers,  and  num- 
bers is  given.  A  complete  record  of  every  individual  member 
as  to  admission  and  removal  will  there  be  found  also. 


CHAPTER  XVIII. 

The  Hammet  Schism— Its  Success  and  Early  Decline — Dr.  Brazier— Rev. 
Israel  Munds — Bennett  Kendrick — Sale  of  the  Church — Its  Recovery — 
Holding  the  Fort— Henry  Muckenfuss — The  African  Schism — Great  Loss 
of  Members  —  Sole  Memorial — African  Disintegration — Old  Bethel — 
Crowded  Houses— Literal  Interpretation  of  Scriptural  Figures — Wings  of 
Silver— The  Great  Schism  of  1834. 

CHARLESTON  lias  been  the  only  place  in  the  bounds  of  the 
Conference  affected  by  schism.  These,  while  embittering 
for  awhile  all  Christian  feeling,  are  now  happily  ended.  The 
Hammet  schism,  seriously  affecting  the  spread  of  Methodism 
for  more  than  two  decades,  began  early.  It  originated  in  an  at- 
tachment of  some  to  a  preacher  of  no  ordinary  ability,  the  Rev. 
William  Hammet,  affecting  and  bringing  under  a  severe  strain 
one  of  the  first  principles  of  Methodist  itinerancy — the  surren- 
der on  the  part  of  preachers  and  people  of  the  right  of  choice 
as  to  men  or  places.  There  was  but  one  way  to  meet  this — in 
steadily  holding  to  our  principles,  even  though  there  should  be 
the  loss  of  valuable  members.  The  fifth  session  of  the  Confer- 
ence held  over  one  day  in  compliment  to  Dr.  Coke,  shipwrecked 
off  Edisto.  On  his  arrival  with  Mr.  Hammet,  who  preached  to 
the  great  delight  of  all,  an  effort  was  made  to  retain  him  in  the 
city.  The  appointments  had  all  been  arranged  by  Bishop  As- 
bury,  and  the  Rev.  James  Parks,  who  was  afterwards  made 
rector  of  Cokesbury  School  in  Maryland,  designated  as  the 
preacher.  The  clamor  was  great  to  have  Mr.  Hammet  sup- 
plant him,  On  the  bishop's  departure  he  was  pursued  in  order 
to  get  a  change.  Mr.  Asbury  was  unyielding,  and  the  trouble 
began.  Mr.  Hammet  encouraged  the  disaffection,  anathema- 
tized Asbury,  complained  of  insult  by  the  American  preach- 
ers, and  attempted  to  make  out  the  whole  of  American  Meth- 
odism a  schism  from  Mr.  Wesley.  He  began  preaching  in 
the  market  place  for  awhile  to  large  numbers,  setting  up,  as  he 
called  it,  the  Primitive  Methodist  Church,  and  eventually  suc- 
ceeded in  erecting  the  first  Trinity  Church,  with  parsonage  and 
outbuildings  on  Hasell  street,  all  deeded  in  fee  simple  to  himself. 
In  1792  there  was  a  loss  reported  in  the  membership  of  eighteen 

(153) 


154  EARLY  METHODISM  IX  THE  CAROLINAS. 

whites  and  thirty-seven  colored;  and  there  was  no  large  increase 
among  the  whites  until  1807,  some  sixteen  years  afterwards, 
when  eighty  were  reported. 

Matters  ran  on  in  the  usual  course,  but  little  is  left  upon 
record.  Mr.  Hammet  served  his  congregation  until  early  in 
1803,  and  his  health  failing  he  died  on  May  15.  For  a  year 
or  two  his  people  had  no  minister.  The  deed  by  which  he  had 
held  the  property  of  Trinity  Church  provided  that  in  case  of 
his  death  Mr.  Brazier  should  succeed  him,  he  having  a  life  in- 
terest therein,  and  afterwards  to  be  at  the  disposal  of  the  con- 
gregation. Mr.  Brazier  was  written  to  and  came,  preaching  a 
short  time,  but  by  no  means  with  general  acceptation.  A  rup- 
ture in  the  congregation  of  St.  Philip's  (Episcopal)  Church  led 
Mr.  Frost  to  seek  to  secure  Trinity  for  his  adherents,  and  pro- 
posals were  made  for  its  purchase.  In  the  meanwhile  a  num- 
ber of  the  congregation  of  Trinity  were  making  arrangements 
to  secure  the  services  of  Bennett  Kendrick,  then  (in  1801)  sta- 
tioned in  the  city,  and  who  has  left  upon  record  some  incidents 
connected  therewith.  It  seems  that  while  some  were  in  favor 
of  a  transfer  to  the  Conference  others  were  opposed  to  it.  Some 
desired  him  to  leave  Cumberland  and  to  confine  himself  to  Trin- 
ity; if  he  would  do  this,  they  would  abandon  the  idea  of  employing 
another  preacher.  Dr.  Brazier  stated  that  "  if  he  had  any  idea 
of  renouncing  the  Methodist  Episcopal  Church,  and  would  join 
them,  all  difficulty  would  be  removed  immediately."  This  Mr. 
Kendrick  regarded  as  "a  grand  insult,"  and  was  about  to  reply 
warmly,  when  Mr.  Pilsbury  said  "  they  would  not  require  me 
to  join  them  immediately,  but  they  thought  if  I  continued  with 
them  throughout  the  year,  I  should  become  so  attached  to  them 
as  never  to  leave  them."  This  was  no  better  than  the  first  pro- 
posal, and  Mr.  Kendrick  remarks:  "I  strove  not  to  let  a  passion 
stir,  and  replied,  '  I  do  not  see  why  I  may  not  be  as  useful 
to  you  by  being  a  member  of  the  old  church  as  if  I  were  to 
join  yours.'  Pilsbury  answered  that '  I  might ';  and  there  stands 
the  business  to-day." 

It  is  quite  evident  that  Dr.  Brazier  was  moving  cautiously, 
making  one  proposal  after  another,  only  to  change,  keeping  in 
view  his  ultimate  sale  of  the  property.  Arrangements  were 
sought  to  be  made  for  Mr.  Kendrick  to  confine  his  labors  to 
Trinity.     This  he  could  not  do,  and  he  determined  to  get  Dr. 


EARLY  METHODISM  IN  THE  CAROLINAS.  155 

Brazier  to  say  whether  he  would  stand  to  his  first  agreement  or 
not.  In  the  interview  he  was  informed  by  the  doctor  that  he 
should  make  over  the  church  to  Mr.  Munds  and  Mr.  Mathews, 
and  that  he  expected  all  the  pious  part  of  the  society  would  leave 
Trinity  and  go  to  Cumberland,  and  he  advised  Mr.  Kendrick  to 
receive  them.  In  the  meanwhile  Mr.  Pilsbury  was  active  in  try- 
ing to  secure  a  large  part  of  the  membership  for  Mr.  Kendrick, 
and  finally,  as  he  says,  "he  (Mr.  Mathews)  takes  the  fold  by 
paying  its  worth,  and  I  the  flock  without  money  or  price."  Mr. 
Kendrick  finally  states  that  "  if  Brother  Dougherty  would  have 
agreed  to  stay  in  town  and  attend  to  the  Cumberland  people, 
I  would  have  kept  the  Trinity  people  together  in  the  new 
church,  even  at  the  risk  of  my  reputation  and  what  evils  I 
might  have  suffered.  Some  of  our  official  members  pressed  me 
hard  to  do  so,  and  promised  me  their  assistance."  This  was  the 
end  of  the  matter,  so  far  as  Mr.  Kendrick  was  concerned,  it  be- 
ing impossible  for  Mr.  Dougherty,  who  was  the  presiding  elder, 
to  remain  in  the  city. 

The  property  was  finally  sold  for  $2,000,  pews  erected,  and 
the  church  formally  dedicated  according  to  the  forms  of  the 
Episcopal  Church.  This  aroused  the  membership,  and  they 
instituted  proceedings  at  law  for  its  recovery.  While  the  suit 
was  pending,  their  counsel  informed  them  that  if  peaceable  pos- 
session of  the  property  could  be  obtained  it  would  aid  in  its  re- 
covery. So  when  service  was  held  by  Mr.  Frost  one  of  the 
Trinity  members  slipped  the  keys  of  the  church  into  her  gown 
pocket,  and  there  was  no  small  ado  over  their  loss.  Messengers 
were  dispatched  for  reinforcements,  and  they  entered,  barring  up 
the  doors  and  windows,  and  there  remained  for  several  months, 
until  the  suit  was  decided.  It  is  on  record  that  one  Charles- 
tonian  was  born  within  those  sacred  walls.  Upon  the  decision 
of  the  court  in  their  favor  arrangements  were  made  for  the 
transfer  of  the  property  and  membership  to  the  Methodist 
Episcopal  Church.  Unfortunately  no  dates  are  accessible;  but 
the  Minutes  show  that  it  was  not  until  1810  that  three  ministers 
were  stationed  in  Charleston,  four  stationed  in  1811,  two  in 
1812,  and  three  in  1813,  with  this  record  in  Bishop  Asburv's 
journal:  "Sunday,  December  12,  1813.  I  preached  in  Trinity 
Church.     We  have  it  now  in  quiet  possession." 

Of  Dr.  Brazier  there  are  no  records  extant,  and  no  person  liv- 


156  EARLY  METHODISM  IN  THE  CABOLINAS. 

ing  who  can  give  any  information  concerning  him.  0£  the  Mr. 
Munds  mentioned,  a  few  survive  who  knew  him.  He  never  con- 
nected himself  with  the  Methodist  Episcopal  Church,  although 
he  was  a  steady  worshiper  therein,  and  held  in  high  esteem  by 
all.  One  of  the  first  members  of  Trinity  Church,  whose  birth 
antedated  the  Revolution,  and  who  as  a  boy  witnessed  the  de- 
feat of  the  British  off  Sullivan's  Island,  was  Mr.  Henry  Muck- 
enfuss,  born  in  1766  and  died  in  1857,  in  his  ninety-first  year. 
He  was  the  brother-in-law  of  "William  Hammet,  and  was  con- 
nected with  Trinity  Church  from  its  very  beginning.  An  Eng- 
lish queen  declared  that  if  her  heart  was  examined  after  death 
Calais  would  be  found  inscribed  upon  it.  So  great  was  his  love 
for  Trinity,  the  same  may  have  been  said  of  Mr.  Muckenfuss. 
According  to  Dr.  J.  T.  Wightman,  Mr.  Muckenfuss  had  but 
three  thoughts — the  artillery,  Trinity  Church,  and  heaven. 
For  near  seventy  years  he  was  an  official  member  of  Trinity, 
and  has  left  a  number  of  descendants  strongly  devoted  to  Meth- 
odism, in  Charleston,  S.  C. 

One  examining  the  return  of  members  in  the  General  Min- 
utes cannot  but  be  surprised  at  the  rapid  increase,  and  as 
sudden  decrease,  in  so  short  a  period  in  the  colored  member- 
ship. In  1812  there  were  3,128  reported,  and  in  1817  the  number 
was  5,699,  giving  an  increase  of  2,571  members  in  five  years; 
and  then  in  1818  the  entire  colored  membership  was  1,323, 
showing  the  unprecedented  decrease  of  4,376  members  in  one 
year.  Something  uncommon  must  have  occurred  to  produce 
such  a  change;  and  the  more  so,  as  there  was,  with  but  little 
fluctuation,  an  increase  among  the  whites  of  seventy-two  mem- 
bers. There  could  be  no  lack  of  care  and  zeal  in  the  ministry, 
consisting  of  such  men  as  Dunwody,  Capers,  Ward,  Powers, 
Senter,  Hodges,  Andrew,  Myers,  and  Bass. 

In  1815  Anthony  Senter,  a  strict  disciplinarian,  being  in 
charge,  caused  a  careful  revisal  of  the  colored  society.  On  a 
close  examination  of  their  financial  matters  much  corruption 
was  found  to  exist.  Hitherto  they  had  held  their  Quarterly 
Conferences  separately,  and  their  collections  were  disbursed  by 
themselves.  Restraints  were  placed  on  these,  and  offense  was 
taken.  Then  began  secret  agitation,  and  much  disaffection  ex- 
isted, to  so  great  an  extent  that  two  of  their  number  had  ob- 
tained  ordination  from   the  African  Church  in  Philadelphia. 


EARLY  METHODISM  IN  THE  CABOLIXAS. 


157 


Attempts  were  made  to  secure  Bethel  Church  for  themselves, 
on  the  ground  that  the  colored  people  had  contributed  largely 
to  its  erection.  These  movements  of  course  were  secret  until 
their  plans  were  fully  matured.  Then  the  erection  of  a  hearse 
house  by  the  trustees  on  their  portion  of  the  burial  lot  adjoin- 
ing Bethel  Church  being  the  pretext,  and  no  attention  being 
paid  to  their  protest,  at  one  fell  swoop  nearly  every  leader 
gave  up  his  class  paper,  and  four  thousand  three  hundred  and 
seventy-six  members  withdrew,  only  one  thousand  three  hun- 
dred and  twenty-three  remaining.     After  great  exertion  they 


BETHEL  CHURCH,  CHARLESTON,  S.  C 

succeeded  in  erecting  a  neat  church  structure  at  the  corner  of 
Hudson  and  Calhoun  streets,  calling  themselves  the  African 
Church.  Such  a  large  withdrawal  affected  greatly  the  congre- 
gations, and  the  loss  of  their  responses  and  hearty  songs  of 
praise  was  largely  felt. 

It  was  an  unfortunate  time  for  the  movement.  Kumors  of 
insurrection  were  in  the  air,  and  the  attempted  revolt  in  1822, 
when  a  large  number  of  leaders  of  that  movement  were  hanged, 
put  an  end  for  the  time  being  to  their  separate  existence.  Not 
a  vestiee  of  their  church  structure  remains,  and  all  that  is  mon- 


158  EARLY  METHODISM  IN   THE   CAEOLINAS. 

u  mental  of  this  sad  schism  is  the  lone  burial  lot  aforesaid. 
Numbers  returned  to  the  Methodist  Episcopal  Church,  some  to 
the  Scotch  Presbyterian,  the  rest  nowhere. 

The  African  disintegration  came  at  the  end  of  the  great 
civil  war,  and  by  it  the  Southern  Methodist  Episcopal  Church 
was  despoiled  of  the  fruits  of  near  a  century's  labor.  In  1864 
the  return  of  colored  members  was  47,461,  and  in  1865  this 
was  diminished  to  26,283;  a  loss  in  one  year  of  21,178.  There 
was  a  large  declension  yearly,  and  twelve  years  afterwards  the 
colored  members  ceased  to  be  reported  at  all.  While  the  es- 
tablishment of  the  Colored  Methodist  Church  in  America  saved 
a  few  to  the  influence  of  the  Methodist  Episcopal  Church, 
South,  far  the  larger  number  went  into  other  Church  establish- 
ments; the  northern  army  chaplains  aiding  largely  the  disin- 
tegration. 

The  author  vividly  recalls  his  pastorate  at  Bethel  Church  in 
1862.  There  were  near  fourteen  hundred  colored  communi- 
cants. Morning  and  afternoon  of  the  Sabbath  were  devoted  to 
the  whites,  with  the  usual  monthly  communion  service  to  the 
colored  in  the  afternoon,  while  every  Sabbath  night  was  given  to 
them  separately  in  old  Bethel.  This  service  was  always  thronged 
— galleries,  lower  floor,  chancel,  pulpit,  steps  and  all,  almost  from 
floor  to  ceiling.  The  preacher  could  not  complain  of  any  deadly 
space  between  himself  and  congregation.  He  was  positively 
breast  up  to  his  people,  with  no  possible  loss  of  the  en  rapport. 
Though  ignorant  of  it  at  the  time,  he  remembers  now  the  cause 
of  the  enthusiasm  under  his  deliverances  anent  the  "  law  of  lib- 
erty," and  "freedom  from  Egyptian  bondage."  What  was  fig- 
urative they  interpreted  literally.  He  thought  of  but  one  end- 
ing of  the  war;  they  quite  another.  He  remembers  the  sixty- 
eighth  Psalm  as  affording  numerous  texts  for  their  delectation, 
e.  (j.,  "  Let  God  arise,  let  his  enemies  be  scattered  " ;  His  "march 
through  the  wilderness";  "The  chariots  of  God  are  twen- 
ty thousand";  "The  hill  of  God  is  as  the  hill  of  Bashan"; 
and  especially,  "  Though  ye  have  lain  among  the  pots,  yet  shall 
ye  be  as  the  wings  of  a  dove  covered  with  silver,  and  her  feath- 
ers with  yellow  gold."  It  is  mortifying  now  to  think  that  his 
comprehension  was  not  equal  to  the  African  intellect.  All  he 
thought  about  was  relief  from  the  servitude  of  sin,  and  freedom 
from  the  bondage  of  the  devil;  and  as  to  the  wings  of  silver  and 


EARLY  METHODISM  IN  THE  CAROLINAS.  159 

feathers  of  yellow  gold,  that  was  only  strong  hyperbole  for  spir- 
itual good.  But  they  interpreted  it  literally  in  the  good  time 
coining,  which  of  course  could  not  but  make  their  ebony  complex- 
ion attractive,  very.  He  doubts  if  they  realize  it  now  any  more 
than  the  "forty  acres  and  a  mule"  promised  them.  But  really 
these  meetings  were  richly  enjoyable,  the  more  so  as  there  was 
very  little  of  a  temporal  nature  to  enjoy  under  the  dreadful  re- 
strictions of  war.  They  showed  their  appreciation  of  their  pas- 
tor by  the  presentation  of  a  purse  of  value  on  his  leaving  them. 
But  the  war  ended  at  last,  and  then  came  the  army  chaplains 
and  disintegration.  Their  chief  rulers  hoped  to  absorb  all, 
white  and  colored,  folds  and  flocks,  but  they  were  hugely  dis- 
appointed. Rich  and  powerful  as  they  were,  they  were  not  able 
to  purchase  the  humblest  white  member.  They  began  parcel- 
ing out  the  chief  stations  and  offering  rich  inducements  to  pre- 
sumed renegades.  The  Southern  ministry,  leaders  and  neo- 
phytes, sprang  to  the  encounter  as  never  before,  and  under  God 
rescued  the  Church  from  ruin.  The  Southern  Church,  manger 
the  affected  doubt  of  the  Northern  Church,  had  done  its  fall 
duty  to  the  slave.  The  record  is  with  God,  and  the  reward  on 
high. 

The  great  loss  in  the  colored  membership  in  1817  was  after 
seventeen  years,  in  1834,  largely  recovered,  to  such  an  extent 
that  the  churches  were  straitened  for  room  to  accommodate  them. 
An  arrangement  long  in  use,  as  under  Bishop's  Asbury's  direc- 
tion, was  to  seat  the  aged  and  infirm  negroes  on  the  lower  floors 
of  the  churches;  and  to  some  extent  half  of  the  seats  along  the 
walls  had  been  appropriated  to  free  persons  of  color.  This  be- 
came a  source  of  annoyance,  not  only  on  account  of  racial  pre- 
judices, but  also  because  of  the  lack  of  room  for  the  whites  on 
crowded  occasions.  Favors  to  a  few  soon  began  to  be  supposed 
accorded  to  all,  and  the  seating  of  the  whites  became  so  in- 
terfered with  that  complaints  were  common,  and  after  awhile 
they  clamored  for  a  change.  This  culminated  presently  in  the 
forcible  ejection  of  some  of  the  colored  people.  It  was  con- 
cluded that  the  slaves  should  all  go  into  the  galleries,  and  the 
boxes  be  so  arranged  as  to  seat  the  free  colored  people.  But  alas! 
when  has  Satan  ever  been  absent  from  church  quarrels?  Dis- 
agreement was  engendered;  a  contest  between  the  young  and  the 
old  white  members  ensued.    There  were  criminations  and  recrim- 


160  EARLY  METHODISM  IN  THE  CAROLINAS. 

inations,  rejoinders  and  surrejoinders,  with  not  much  admix- 
ture of  Christian  charity,  resulting  at  last  in  the  expulsion  of 
nine  and  the  instant  withdrawal  of  one  hundred  and  sixty-five 
others.  This  was  the  heaviest  blow  Methodism  ever  received 
in  Charleston,  resulting  in  the  formation  of  the  Protestant 
Methodist  Church,  which  was  finally  absorbed  in  the  Wentworth 
Street  Lutheran  Church,  in  that  city. 

It  might  be  well  to  say  that  the  Bethel  Church  of  the  engrav- 
ing on  page  157  must  not  be  confounded  with  old  Bethel,  which 
was  the  first  structure  erected  on  that  site.  That  building  was 
placed  in  the  rear,  and  used  for  the  Sunday  school;  afterwards 
it  was  moved  across  the  street,  and  sold  to  the  Northern  Metho- 
dist Episcopal  Church.  The  present  handsome  lecture  room  was 
the  gift  of  one  of  our  merchant  princes,  Francis  J.  Pelzer,  a 
leading  member  of  Methodism  in  Charleston.  The  present 
church  structure  has  been  lately  remodeled  in  its  interior.  The 
heavy,  unsightly  galleries,  made  necessary  once  for  the  accom- 
modation of  the  colored  people,  have  been  removed,  and  the 
auditorium  is  one  of  the  handsomest  in  the  city.  The  Academy 
of  Arts  on  west  Broad  street,  once  used  as  a  church,  was  sold 
long  ago.  The  old  St.  James  Chapel  on  King  street  has  long 
been  merged  in  the  handsome  Spring  Street  Church  of  to-day. 


CHAPTER  XIX. 

The  Santee  Circuit— Old  Quarterly  Conference  Journal  from  1816  to  1831  — 
Names  of  Churches— Names  of  Official  Members— Financial  Returns— 
Sumter  Station,  1851 — Rembert's  Church— Manning  Station. 

AS  already  seeu,  the  circuits  took  the  names  of  the  rivers 
flowing  through  the  state.  The  more  methodical  plan  for 
these  annals  is  to  take  the  original  circuits,  with  their  changes, 
and  c.z  far  as  may  be  give  all  now  known  concerning  Methodism, 
and  this  chronologically  if  possible. 

The  old  Santee  Circuit  is  the  first  named,  as  early  as  1786,  in 
the  General  Minutes;  and  as  it  embraced  the  most  frequented 
route  of  the  pioneers,  it  must  be  first  iu  order.  It  was  formed 
one  year  previous  to  the  first  Conference  held  in  South  Carolina. 
The  appointment  of  Beverly  Allen,  elder,  and  Kichard  Smith  ( sic ) 
— evidently  a  misprint  for  Swift,  there  being  no  Richard  Smith 
then  in  the  Conference — was  made  at  Salisbury,  N.  C,  February 
1,  1786.  Messrs.  Tunnell  and  Willis  had  been  one  or  two  years 
before  in  Charleston,  and  may  have  traversed  its  territory;  but 
James  Jenkins,  who  traveled  it  in  1794,  says  it  was  formed  by 
Richard  Swift. 

The  river  Santee  divides  the  counties  of  Georgetown  and 
Williamsburg  from  Berkeley,  then  skirting  the  lower  part  of 
Clarendon  separates  it  from  Orangeburg  up  to  where  the  Con- 
garee  enters  it,  known  after  that  as  the  Wateree;  dividing  Rich- 
land from  Clarendon  and  Sumter,  and  changing  its  name  above 
Camden  to  Catawba;  dividing  Fairfield  from  Kershaw,  Chester 
and  York  from  Lancaster,  and  running  through  the  famed  Wax- 
haws  beyond  Charlotte  into  North  Carolina.  Thus  it  will  be 
seen  that  it  takes  in  very  nearly  the  heart  of  the  state.  This  was 
the  original  Santee  Circuit  of  1786.  Six  years  later,  in  1790,  Ca- 
tawba Circuit  was  set  off.  In  1794  its  boundaries  were  in  the 
counties  of  Sumter,  Kershaw,  and  a  part  of  Richland.  In  1795 
it  was  called  Santee  and  Catawba;  in  1797,  Santee,  Catawba, 
and  Camden,  so  remaining  until  1803;  it  was  then  called  Santee, 
Wateree,  and  Catawba  until  1805;  then  Santee  alone,  and  so  re- 
mained until  1808,  when  William  Capers  "rode  with  Gassaway  "; 
11  (161) 


162  EARLY  METHODISM  IN  THE  CAROLINAS. 

Chesterfield  county  in  part  was  then  added,  its  extent  being  from 
Gainey's  Meetinghouse,  four  miles  above  the  courthouse,  its 
upper  appointment,  to  Taw  Caw,  now  St.  Paul's,  its  lowest.  In 
1809  Wateree  was  set  off,  with  William  Capers  preacher  in 
charge.  From  an  old  Quarterly  Conference  Journal  in  our  pos- 
session it  seems  that  these  boundaries  were  unchanged  up  to 
1831.  Churches  known  to  be  in  Chesterfield  county  are  men- 
tioned in  the  journal.  It  will  be  seen  that  within  these  bound- 
aries, where  in  1797  there  were  but  four  hundred  and  fifty-three 
white  and  one  hundred  and  thirteen  colored  members,  there  are 
now  thousands  of  members,  with  a  wealth  of  Sunday  schools, 
churches,  and  parsonages  having  no  existence  then. 

In  1811  Camden  was  made  a  station,  with  Samuel  Mills 
preacher  in  charge.  It  was  in  this  circuit,  in  1787,  that  Isaac 
Smith,  on  the  banks  of  the  Santee,  consecrated  himself  afresh 
to  God.  The  spot  is  unknown,  but  no  matter;  "neither  in  this 
mountain  nor  at  Jerusalem,"  but  everywhere  may  men  worship 
the  Father.  Only  here  and  there  do  we  catch  glimpses  of  the 
pioneers  and  their  work;  they  were  too  busy  making  history  to 
record  it.  In  1794  James  Jenkins  was  the  preacher  in  charge. 
On  his  way  to  the  Conference  at  Finch's  he  tells  how  of  all 
places  most  desirable  was  this  Santee  Circuit,  and  only  because 
of  Isaac  Smith's  having  been  there  it  "  must  be  in  a  good  condi- 
tion." But  at  Marshall's,  some  miles  below  Columbia  (Camden 
more  likely),  his  troubles  began.  An  old,  disorderly  member, 
of  influence,  had  not  been  expelled.  Isaac  Smith  told  him  he 
must  do  it,  and  he,  who  like  Knox  feared  not  the  face  of  man, 
"did  it  at  once."  The  year  was  an  exceedingly  sickly  one, 
many  dying. 

In  1800  Santee  and  Catawba  were  reunited,  and  James  Jen- 
kins was  reappointed  to  it.  It  reached  then  from  Nelson's 
Ferry  on  the  Santee  to  within  ten  miles  of  Charlotte,  N.  C.  The 
preachers  crossed  the  Santee  River  five  times  on  every  round  of 
six  weeks. 

In  1808  Catawba  was  cut  off  and  Chesterfield  added.  The 
preachers  were  Jonathan  Jackson,  William  Gassaway,  and  Wil- 
liam M.  Kennedy.  William  Capers  was  with  Mr.  Gassaway, 
and  came  to  Smith's  (afterwards  Marshall's);  here  he  was 
drawn  on  to  exhort.  Then  they  went  across  to  Chesterfield,  to 
Knight's  (Fork  Creek).     Here  William  Capers  first  received 


EARLY  METHODISM  IN  THE  GABOLINAS.  163 

the  Spirit  of  adoption.  Thence  they  rode  along  that  dreary 
sand-hill  road  in  Chesterfield  leading  to  Sumter  Courthouse. 
The  high  debate  between  them  was  more  important  in  results 
than  any  in  academic  groves,  fixing  for  all  time,  and  eternity 
too,  Capers's  relation  to  God  and  the  Church.  Then  came  the 
Taw  Caw  camp  meeting  and  the  conversion  of  Joseph  Galluchat 
under  his  ministry ;  then  his  licensure  and  launching  out  on  his 
career  of  usefulness. 

In  1811  the  Catawba  Circuit  was  taken  off  and  Chesterfield 
added,  making  the  circuit  still  larger.  James  Jenkins  was 
again  the  preacher  in  charge.  Here  he  met  with  much  perse- 
cution; was  publicly  posted  at  Sumterville  and  Owens's  Meet- 
inghouse, but  God  was  "within  the  shadow"  and  watched  over 
him.  At  Clark's,  near  Lodibar,  there  was  a  gracious  revival. 
One  poor  sinner  undertook  to  make  sport  of  the  whole,  and  was 
told  by  James  C.  Postell  that  if  not  careful  God  would  kill 
him  yet.  Shortly  after,  his  horse  running  away  with  him,  he 
was  instantly  killed.  Mr.  Jenkins  was  called  to  a  camp  meet- 
ing, Samuel  Mills,  from  Camden,  supplying  his  place  on  the 
circuit.  In  the  lower  part  of  the  circuit,  from  malaria  he  took 
the  fever  and  died.  Before  his  death  he  endeavored  to  tell  of 
his  work  to  Mr.  Jenkins,  and  about  some  disorderly  members. 
All  that  could  be  made  out  was,  "There  is  dirt  below";  ex- 
plained afterwards  by  a  local  preacher's  arrest  for  drunkenness, 
who  was  expelled,  lost  his  property  and  character,  dying  sud- 
denly. Mr.  Mills  was  greatly  lamented.  The  night  before  his 
death  he  was  much  engaged  in  prayer  and  preaching,  rising  to 
his  feet  and  dismissing  congregations.  His  last  wTords  were 
Luke  xxii.  28,  29.  His  body  rests  in  the  old  Quaker  burying 
ground  at  Camden,  with  other  preachers  of  the  Conference. 

In  1814  William  Capers  was  preacher  in  charge  on  Santee,  a 
most  convenient  appointment,  as  he  himself  declares.  "All 
went  on  so  uniformly  as  to  furnish  nothing  for  recollection"; 
yet  it  was  the  most  eventful  year  in  his  life.  The  outlook  for  a 
living  by  his  ministry  was  so  dreary  as  to  enforce  location. 
Then  came  the  loss  of  his  beloved  wife,  and  his  after  entrance 
on  an  itinerant  life,  never  to  locate  again.  The  author  knows 
of  his  declaration  to  a  young  wife  whom  he  had  just  married  to 
a  preacher:  "  If  you  would  not  sip  sorrow  all  your  life,  never  do 
you  let  that  man  locate."     And  she  never  did.     His  experience 


164  EARLY  METHODISM  IN  THE  CAROLINAS. 

was  dearly  purchased;  the  desire  of  his  eyes  was  removed  at  a 
stroke,  and  though  feeling  exquisitely  the  blow,  he  never  called 
in  question  the  divine  goodness.  Pleasant  as  were  the  sur- 
roundings at  Lodibar,  and  Rembert's  not  far  distant,  he  tore 
himself  away  to  fulfill  the  great  work  assigned  him. 

The  Quarterly  Conference  Journal  for  Santee  Circuit  is  in 
hand.  It  contains  the  rules  governing  local  preachers  and  ex- 
horters,  adopted  in  1814.  The  journal  is  a  record  from  Decem- 
ber, 1816,  to  November  26, 1831,  a  period  of  fifteen  years.  It  is 
valuable  as  one  of  the  few  official  records  surviving,  and  as  giv- 
ing the  names  of  the  official  members  of  the  past.  We  put  on 
record  here  as  not  likely  to  be  recorded  elsewhere  a  list  of  twen- 
ty-seven local  preachers,  namely:  Elders — Thomas  Humphries, 
James  Jenkins,  Aaron  Knight,  Thomas  D.  Glenn,  Henry  D. 
Green,  John  S.  Capers,  James  Parsons,  John  Russell;  Deacons — 
Thompson  S.  Glenn,  John  Bowman,  Thomas  Anderson,  Henry 
Young,  James  C.  Postell,  Edward  Skinner,  Gabriel  Capers, 
James  Mangum,  Nathan  Grantham,  John  Marshall,  Sherrod 
Owens,  James  Newberry,  James  Hudson,  Richard  Knight,  Wil- 
liam Hudson,  William  Brockinton,  Isaac  Richburg,  Henry  H. 
Schrock,  John  Humphries.  A  number  of  these  will  be  recog- 
nized as  once  members  of  the  Conference,  and  as  having  done 
most  excellent  work  for  the  Church  either  as  itinerant  or  local 
preachers. 

The  first  Quarterly  Conference  recorded  was  held  at  Bradford's 
Meetinghouse,  December  7, 1816;  Anthony  Senter,  presiding  eld- 
er; Nicholas  Talley  and  William  Harris,  circuit  preachers;  lo- 
cal preachers  present,  Thomas  D.  Glenn,  Alexius  M.  Forster, 
John  S.  Capers,  John  Bowman,  Gabriel  Capers;  steward, 
Charles  Williams;  class  leaders,  William  Brunson,  Robert  A. 
Sullivan,  John  Smith.  Nothing  but  the  usual  business  was 
transacted.  The  first  record  of  the  churches  is  in  1821,  name- 
ly: Clark's,  Green  Swamp,  Branch  Meetinghouse,  Taw  Caw,  Re- 
hoboth,  Oak  Grove,  Owens' s,  Marshall's,  Bethel,  Knight's,  Zion, 
Stephens's,  Bethany,  Bethlehem,  Russell's,  Rembert's,  Provi- 
dence— seventeen  in  all.  In  1823  four  more  are  added,  namely : 
Mulberry,  New  Prospect,  Robertson's,  and  Zoar.  In  1830  Sum- 
terville  takes  the  place  of  Green  Swamp.  From  the  record  it 
would  seem  that  hearing  appeals,  references,  and  licensures  was 
the  only  business  transacted.     It  was  not  until  1823  that  the 


EARLY  METHODISM  IX  THE  CAROLINAS.  165 

numbers  received  and  expelled  were  reported.  In  1827 — under 
the  ministry  of  Robert  Adams,  presiding  elder,  George  W. 
Moore  and  Sherrod  Owens — at  one  Quarterly  Conference  464 
whites  and  293  colored  were  received  on  trial. 

Santee  Circuit  has  ever  been  regarded  as  a  first-class  appoint- 
ment, financially  as  well  as  otherwise,  yet  how  moderate  the  ex- 
penditure !  The  following  are  the  full  returns  from  each  church 
for  1821:  Renibert's,  $70.25;  Clark's  Meetinghouse,  $48.18; 
Green  Swamp,  $31.95;  Knight's,  $35.22;  Bethel,  $18.75;  Bethle- 
hem, $14.06;  Bethany,  $4.36;  Branch  Meetinghouse,  $2;  Taw  Caw 
(now  St.  Paul's),  $9,121;  Rehoboth,  $6.87^;  Oak  Grove,  $1.25; 
Owens's,  $8.93f;  Marshall's,  $7.30;  Zion,  $3.12|;  Stephens's, 
$5.68|;  Providence,  $15.25;  Russell's,  $24.50;  Judith,  $3.50;  to- 
tal, $310.31,  for  the  payment  of  Daniel  Asbury,  presiding  elder, 
and  Anderson  Ray  and  Nathan  Grantham,  circuit  preachers. 
In  1826  the  amount  collected  for  R.  Adams  and  S.  Dunwody 
was  $343.06^.  In  1827,  the  year  of  the  great  revival  under 
George  W.  Moore,  there  is  only  one  financial  exhibit,  amount- 
ing to  $56.18f,  with  this  note:  "Deduct  bad  money,  five  cents, 
which  the  secretary  has  added  and  not  deducted,  making  the 
return  $56.23|."  Rather  bad  bookkeeping,  undoubtedly.  If  a 
trial  balance  sheet  had  been  called  for,  there  would  have  been 
difficulty.  But  there  was  improvement,  as  in  1828  the  dignity 
of  a  surplus  carried  to  the  Annual  Conference  plainly  shows. 
Here  is  the  record  in  full.  The  stewards  settled  with  the  trav- 
eling preachers  as  follows: 

Whole  amount  collected *350  18| 

Robert  Adams,  presiding  elder,  quarterage $  36  00 

Traveling  expenses 5  00 

Family  expenses 30  00         71  00 

Jo  P.  Powell,  quarterage 100  00 

Traveling  expenses 11  (18       111  (58 

William  Ellison,  quarterage 100  00 

Traveling  expenses 1 1  00       1 1 1  00 

293  681 
Surplus  sent  by  Brother  Powell  to  Conference 56  50 

$350  181 

There  are  no  quarterly  exhibits,  or  we  would  give  the  amounts 
from  each  church,  that  each  might  share  the  honor  of  the  sur- 


166  EARLY  METHODISM  IN  THE  CAROLINAS. 

plus.  But  the  noble  Sautee  Circuit  did  better  than  that  the  next 
year,  1829,  inauger  the  surplus.  Here  are  the  returns  under 
the  secretary's  signature: 

Whole  amount  collected $419  00 

Disbursed  as  follows: 

Robert  Adams,  presiding  elder $  34  00 

Samuel  Dunwody,  quarterage $240  00 

Family  expenses 45  00  =285  00 

William  Young,  junior  preacher 100  00=$419  00 

But  in  1831  there  was  still  greater  improvement  in  the  finances, 
as  the  returns  show: 

Collected , $483  24 

Disbursements: 

William  M.  Kennedy,  presiding  elder $129  62 

AVilliam  M.  Wightman 134  04 

J.  J.  Allison 219  58=$483  24 

Surplus  carried  to  Conference $  31  47£ 

It  is  very  evident  that  these  men  could  never  be  made  rich  in 
this  world's  goods  at  this  rate  of  expenditure,  and  the  supreme 
wonder  is  how  men  of  any  intelligence  could  suppose  that  such 
a  rate  of  expenditure  would  give  a  man  a  living.  Within  these 
boundaries,  from  1786  to  1831,  for  nearly  half  a  century,  it  wras 
difficult  to  raise  a  support,  or  what  was  considered  such,  of  $500 
for  three  preachers.  Now,  within  the  same  boundaries,  in  1893 
$8,163.51  was  collected,  giving  an  average  support  of  about  $630 
to  each  of  thirteen  preachers;  but  it  took  two  generations  to 
advance  the  Church  thus  far.  Truly  the  labor  of  travel  now  is 
not  near  such  as  the  fathers  endured.  Evidently  these  venera- 
ble men  had  everything  of  labor,  with  the  poorest  earthly  rec- 
ompense, on  a  much  larger  scale  than  we  have  hearts  for.  "We 
here  put  on  record  some  other  names  of  official  members. 

1817:  James  C.  Postell,  Thompson  S.  Glenn,  James  Jenkins, 
James  Hudson,  local  preachers;  James  Iiembert,  Sherrod  Owrens, 
F.  L.  Kennedy,  Jesse  Woodard,  Sinclair  Limebacker,  Samuel  W. 
Capers,  John  Marshall,  George  Laws,  Samuel  Bennett,  Thomas 
Watson,  class  leaders. 

1818:  Nathan  Grantham,  James  Mangum,  Ed  Skinner,  Lewis 
Gainey,  John  Stephens,  Charles  Pigg,  local  preachers. 

1820:  John  Houze,  Matthew  Meek,  class  leaders. 

1823:  Richard  Spann,  William  L.  Brunson,  Isaac  Richburg, 


EARLY  METHODISM  IN   THE  CAROLINAS.  167 

Samuel  Bennett,  William  Murphy,  George  Turner,  Henry 
Shrock,  Henry  Stokes,  class  leaders;  Hartwell  Macon,  steward. 

1828:  James  E.  Renibert,  Thomas  Jenkins,  Willis  Spann, 
class  leaders. 

1829:  Caleb  Rembert,  steward;  Thomas  Commander,  Henry 
Stokes,  Richard  Benbow,  A.  Alexander,  William  Fullerton,  AVil- 
liam  Bell,  class  leaders. 

1831:  Adam  Benbow,  James  Tennant,  class  leaders;  John  H. 
Ragen,  M.  J.  Blackmail,  W.  L.  Brunson,  stewards;  Elias  Du- 
rant,  Robert  McLeod,  class  leaders. 

From  Dr.  Burgess's  "Chronicles  of  St.  Mark's"  we  learn  of 
some  later  local  preachers.  William  Lewis,  for  many  years  or- 
dinary of  Sumter  District,  often  preached  at  Oak  Grove.  James 
Parsons  was  clerk  of  the  court  for  many  years,  and  often  preached 
at  Oak  Grove.  The  "cities  of  refuge"  was  his  favorite  subject 
of  discourse,  and  his  choice  hymn  "  Blow  ye  the  trumpet,  blow." 
He  removed  to  Mississippi  in  1859.  The  Rev.  H.  C.  Parsons  of 
precious  memory  was  his  son.  John  S.  Richardson,  a  son  of 
Judge  Richardson,  often  preached  at  Oak  Grove.  Sherrod 
Owens,  long  a  local  preacher,  lived  on  Taw  Caw.  He  was  for  a 
short  while  connected  with  the  Conference,  and  long  used  as  a 
supply  in  mission  work.  He  was  indebted  to  his  wife  for  a 
knowledge  of  the  alphabet.  He  was  quite  earnest  in  pulpit  la- 
bor and  exceedingly  popular  with  all.  Preaching  once  on  "  Let 
brotherly  love  continue,"  pausing,  he  said  with  great  force, 
"  But  it  must  exist  first."  J.  Rufus  Felder  lived  near  Wright's 
Bluff.  Dr.  Burgess  joined  the  Church  under  his  ministry,  at 
Oak  Grove,  in  1818.  Blacksmith  Billy,  a  colored  preacher,  is 
kindly  remembered  by  Dr.  Burgess. 

In  1833  Dr.  Burgess  notes  the  formation  of  the  Sumterville 
Methodist  Female  Benevolent  Working  Society.  It  was  one  of 
the  first  women's  aid  societies  in  the  Santee  Circuit,  and  these 
names  are  worthy  of  record:  Sarah  Glenn,  nee  Capers,  sister  of 
William  Capers  (first  Mrs.  Guerry,  afterwards  Mrs.  Glenn), 
Jane  D.  Moses,  Martha  A.  Walsh,  Elizabeth  D.  Glenn,  Lucy  K. 
Macon,  Martha  A.  Du  Bose,  Elizabeth  Ballard,  Margaret  A. 
Bostick,  Maria  M.  Fluitt,  Sarah  W.  Durant,  Mary  N.  Durant, 
Sarah  Mellett,  Louisa  Williams,  Mary  A.  Bowen,  Eliza  A.  Wil- 
liams, Theresa  C.  Wilder,  Caroline  M.  Brunson,  Sarah  Daniels, 
Elizabeth  Flowers,  Mary  Williams,  Eugenia  P.  Poole.    An  elect 


168  EARLY  METHODISM  IN  THE  CAROLINAS. 

lady,  Mrs.  Mary  Ann  Eliza  Canty,  deserves  a  memorial.  For 
more  than  forty  years  her  house  was  the  preachers'  home.  Her 
departure  from  the  Church  militant  was  made  with  the  declara- 
tion, "All  bright,  all  bright." 

The  financial  report  of  the  Santee  Circuit  for  1893,  as  given 
in  the  Annual  Conference  Minutes  of  that  year,  is  as  follows, 
the  four  charges  named  then  constituting  the  circuit: 

Summerton,  94  members,  paid  for  salaries $  301  87 

St.  Paul's  (old  Taw  Caw),  172  members,  paid  for  salaries. .  256  45 

Andrew  Chapel,  144  members,  paid  for  salaries 273  12 

St.  James,  83  members,  paid  for  salaries 158  12 

Total $    989  56 

And  in  1895  a  total  of. $1,021  23 

Sumter  Station,  1823-1893.  These  dates  are  here  placed,  not 
that  the  Sumter  Station  was  then  first  set  off,  nor  that  a  church 
was  then  erected,  for  that  was  not  done  until  1827,  and  it  was  not 
made  a  station  until  1851;  but  from  an  early  day — 1785,  perhaps 
— there  had  been  Methodist  preaching  in  or  near  it.  It  is  on 
record  that  at  a  house  of  Mr.  Maple's  there  had  been  preaching. 
Green  Swamp  was  within  two  miles  of  Sumter,  built  probably 
about  1790.  Richard  Singleton  and  Richard  Bradford  were 
connected  therewith.  It  is  stated  of  the  latter  that  previous  to 
his  conversion  he  entertained  Hope  Hull,  and,  so  suspicious 
were  the  times  concerning  Methodist  preachers,  he  watched 
him  closely  to  see  if  he  loved  liquor.  Bradford  died  in  the 
faith  in  1826.  In  1823  James  Jenkins  began  preaching  in 
Sumterville.  Green  Swamp  being  inconveniently  far  away, 
and  many  without  conveyances,  the  people  gladly  attended  his 
ministry  in  the  village.  At  length,  at  a  Quarterly  Conference 
held  at  Fork  Creek,  November,  1823,  the  following  persons  were 
appointed  trustees  of  the  intended  church  structure:  Richard 
Bradford,  Hartwell  Macon,  James  Parsons,  Wiley  F.  Holliman, 
William  Lewis,  William  L.  Brunson,  Mason  Reams,  Henry 
Young,  and  Francis  L.  Kennedy.  But  the  church  was  not  ded- 
icated until  July,  1827,  by  the  preacher  in  charge,  George  W. 
Moore.  The  Green  Swamp  membership  at  once  transferred, 
and  that  church  no  longer  appeared  on  the  journal. 

In  1831  a  revival  was  held  in  Sumter  Church  by  the  Revs. 
William  M.  Wightman  and  Allison,  assisted  by  the  Rev.  H.  A.  C. 
Walker.     In  1844,  thirteen  years  after,  this  structure  was  found 


EARLY  METHODISM  IN  THE  CAROLINAS.  169 

too  small.  It  had  never  been  ceiled  or  plastered,  and  had  become 
quite  dilapidated.  Two  acres  of  land  were  obtained  near  the 
old  site,  and  a  building  seating  four  or  five  hundred  persons 
was  erected,  the  galleries  accommodating  some  two  or  three 
hundred  more.  The  Revs.  Samuel  Townsend  and  J.  H.  Chand- 
ler were  the  preachers  on  the  Sumterville  Circuit.  The  new 
church  was  dedicated  in  1847  by  the  Rev.  H.  Spain;  text,  Gen- 
esis xxviii.  17,  "This  is  none  other  but  the  house  of  God." 

In  1851  a  petition  representing  the  male  members,  signed  by 
W.  L.  Brunson,  J.  Hervey  Dingle,  and  W.  Lewis,  was  sent  to 
the  South  Carolina  Conference  at  Georgetown,  and  Sumter  was 
made  a  station.  The  Rev.  W.  W.  Mood  writes  that  on  May  18, 
1885,  under  the  pastorate  of  the  Rev.  H.  F.  Chreitzberg,  ground 
was  broken  for  the  present  brick  structure,  little  Genevieve 
Hyatt  moving  the  first  soil.  The  church  was  dedicated  by 
Bishop  Duncan,  May  27,  1888;  text,  Acts  i.  8.  William  L. 
Brunson  and  James  Hervey  Dingle  were  for  many  years  pillars 
of  the  church  in  Sumter,  and  are  deservedly  held  in  grateful  re- 
membrance. 

Rembert  Church  was  one  of  the  oldest  in  Santee  Circuit — in- 
deed, in  the  state;  it  was  some  twelve  miles  from  Sumter,  on 
the  road  to  Camden  and  Statesburg.  Bishop  Asbury  frequent- 
ly preached  there;  and  in  this  neighborhood  was  his  favorite 
resting  place  from  the  severe,  labors  of  travel,  the  little  rest  he 
allowed  himself  to  take  in  his  tireless  round  of  a  continent. 
"Rembert  Hall"  and  "Perry  Hall"  are  often  mentioned  in  his 
journal.  Caleb  Rembert  and  Abijah  Rembert  were  the  sons  of 
Captain  Caleb  Rembert,  of  "Rembert  Hall."  Abijah  was  the 
father  of  Colonel  James  E.  Rembert,  a  gentleman  of  the  old 
school,  and  so  favorably  known  in  later  years.  His  father, 
Abijah,  died  in  1805  at  the  age  of  sixty-two  years.  In  Colonel 
Rembert' s  house  the  author  has  seen  the  portraiture  of  five 
generations.  The  original  chapel  has  long  since  vanished.  A 
camp  ground  at  one  time  surrounded  the  site,  and  here  the  fa- 
thers ministered  often.  Parley  W.  Clenny,  who  was  sent  to  fill 
the  vacancy  caused  by  McNab's  flight,  died  on  the  ground,  Dr. 
Whitefoord  Smith  preaching  his  funeral  sermon.  The  present 
church  makes  a  goodly  appearance  from  the  road;  repaired  and 
repainted,  and  the  undergrowth  cut  away,  it  makes  a  pretty 
sight.     It  is  now  in   the   Oswego   Circuit.     Bless  the  foreign 


170  EABLY  METHODISM  IN  THE  CAROLINAS. 

nomenclature   creeping  into  our  country!      Denmark,  for  in- 
stance. 

Manning  Station  is  an  offshoot  from  the  Santee  Circuit,  and 
the  circuit  was  formed  in  1860.  Oak  Grove,  not  far  from  the 
village,  was  an  appointment.  St.  Mark's  Church  was  attached 
to  it  in  18G1.  This  neighborhood  was  formerly  connected  with 
the  parish  of  the  Protestant  Episcopal  Church.  A  singularity 
in  connection  with  the  original  St.  Mark's  Church  was  that  it 
was  built  on  the  dividing  line  between  Prince  Frederick  and 
St.  Mark's  parishes,  now  Williamsburg  and  Clarendon  counties, 
on  the  north  side  of  the  Santee  public  road.  A  new  church 
was  built  for  the  Methodists.  The  Rev.  John  E.  Pickett  was 
about  the  first  of  the  preachers  serving  this  section.  In  1889 
Manning  was  made  a  station,  and  it  was  served  for  three  years 
by  the  Pvev.  Henry  M.  Mood,  who  in  1895  finished  his  second 
term  of  very  acceptable  service  there. 


CHAPTER  XX. 

Santee  Circuit  Continued-Rev.  Samuel  Leard's  Narrations-Names  of  Ce- 
"tbritirRembert's,  Deschamp's,  Green's-Camp  Meefcng £l^n 
1850-Necrological-Memorial  Reminiscences  of  Dr.  William   Capers 
The  Capers  Family. 
TN  addition  to  what  has  been  said  of  Renibertfs  and  Lodibar, 
1  the  two  prominent  places  in  the  old  Santee  Circuit    there 
is  mneh  more  to  be  said  of  their  earlier  history;  and  through 
the  kindness  of  the  Rev.  Samuel  Leard,  who,  from  his  long  resi- 
dence in  that  old,  historic  circuit,  is  well  prepared  to  narrate 
events,  we  place  on  record  much  o£  interest.     Reinbert  s  he 
!Ins  classic  because  it  was  the  residence  of  men  and  women 
who  in  point  of  descent,  intelligence,  and  respectability  were 
the  neers  of  the  most  aristocratic  in  the  land.      He  calls  it 
M  tholtic,  in  that  it  furnished  some  of  the  finest ^Uustra. 
tions  of  a  pure  life,  conjoined  with  the  mos    fervent  piety  and 
devotion  to  God  and  to  his  cause.     The  "high  hills  of  San- 
tee "situated  just  below,  and  on  the  borders  of  Wateree  and 
Santee  rivers,  had  been  famous  before  and  during ^o  «- 
tion  for  the  wealth,  intelligence,  and  refinement  of  its  inhab- 
its and  exercised  great  influence  over  the  social  and^tel- 
lectual   characteristics  of   the   earlier    settlers.      Mr.   Leard  s 
acquaintance  with  the  section  began  in  the  second  quarter  of 
he  present  century,  while  the  history  of  Method^ >  runs  back 
into  the  last  quarter  of  the  eighteenth  century.     Asbury  states, 
"January  6,  1802.     I  rode  twenty  miles  to  James  Rembe.ts 
(Rembert  kail).     This  was   about  a  mile  from  the   present 
church      "December  20.     I  came  here  to  enjoy  a  h  tie  lest, 
p  1  led  at  Remberf  s  Chapel.     Great  change  in  toseMe 
„ent;  many  attend  preaching  with  seriousness  and  tea-      And 
thus  at  various  seasons  in  his  long  ministry.     In  1812  he  men 
i  ms  the  death  of  the  elder  Capers,  father  of  the  first  Bishop 
Caper!     He  was  a  patriotof  the  Revolution ;  born  in  the  parish 
of  St Thomas,  October  13,  1758;  died  in  this  neighborly!  and 
was  buried  in  the  graveyard  on  D,  Dick's  place  »o« -  -d  by 
Dr   Henry  Abbott.     He  was  buried  October  12   1812,  and  on 
Z  tombstone  is  this  legend:  "  My  father,  my  father,  the  chariot 


172  EARLY  METHODISM  IN  THE  CAEOLINAS. 

of  Israel,  and  the  horsemen  thereof!"  Another  stone  bears 
the  following:  "In  memory  of  Mrs.  Anna  Capers,  wife  of  Rev. 
William  Capers,  and  the  only  daughter  of  Mr.  John  White,  of 
Georgetown  District,  born  February  20,  1795;  born  again  Sep- 
tember 14,  1811;  died  December  30,  1815.  Admired  by  all  who 
knew  her,  and  beloved  as  admired,  and  amiable  as  beloved,  and 
pious  as  amiable";  concluding,  as  characteristic  of  her,  with  St, 
Paul's  inimitable  description  of  Christian  charity.  Another 
memorial  stone  is  inscribed  to  the  first  wife  of  Samuel  Wragg 
Capers:  "Mrs.  Elizabeth  W.  Capers,  died  March  29, 1818;  aged 
19  years,  2  months,  and  9  days.  Esto  ft 'delis  ad  mortem,  et  dabo 
coronam  vitce  tibi." 

Another  distinguished  family  was  the  Remberts.  James 
Rembert  was  of  Hnguenotic  extraction.  In  addition  there  were 
the  Messrs.  Caleb,  Samuel,  James,  Jr.,  and  Abijah  Rembert,  all 
living  in  the  first  quarter  of  the  present  century,  and  contrib- 
uting by  their  energy  and  piety  to  the  building  up  of  Methodism. 
There  was  a  Mr.  John  Rembert  and  his  son,  Captain  James 
Rembert,  near  Bishopville;  the  widow  of  the  elder  becoming 
the  wife  of  the  Rev.  Allan  McCorquodale.  James  E.  Rembert, 
son  of  Abijah  Rembert,  for  many  years  a  steward  and  liberal 
supporter  of  the  Church,  was  born  in  1800,  and  died  March  20, 
1883.  He  and  his  wife  were  received  into  the  Church  by  Thom- 
as Mabry  in  1822.  The  Young  family  was  one  of  the  oldest 
and  most  useful  in  the  Rembert  settlement.  The  Rev.  Henry 
Young  was  for  many  years  a  Methodist,  and  for  twenty  years  a 
local  preacher.  He  died  at  the  age  of  seventy  years  in  1835. 
The  Rev.  William  M.  Kennedy  and  his  brother,  Francis  L., 
found  excellent  wives  in  this  household.  The  last  named  spent 
the  greater  part  of  his  life  in  this  neighborhood,  and  exerted  a 
noble  influence.  He  was  a  man  of  property  and  of  fine  moral 
character.  He  died  November  12,  1837,  having  been  a  member 
of  the  Church  for  twenty-seven  years.  Brother  Francis  Henry, 
his  son,  joined  the  Church  under  the  Rev.  A.  McCorquodale's 
ministry.  He  died  March,  1875.  Nicholas  Punch  was  an  old 
and  faithful  member  here.  Among  the  local  preachers  remem- 
bered were  the  brothers  John  B.  and  James  E.  Glenn.  Years 
afterwards  they  became  citizens  of  Abbeville.  The  Rev.  John  B. 
Glenn,  once  an  itinerant,  was  a  Virginian  by  birth,  and  a  black- 
smith by  trade.     He  was  a  tall,  bony,  wiry  man,  of  great  bold- 


EARLY  METHODISM  IN  THE  CAR0L1NAS.  173 

ness  and  determination  of  character;  a  tine,  simple,  earnest  man 
of  God.  He  married  the  widow  of  Le  Grand  Guerry,  a  sister 
of  William  Capers.  James  Elizabeth  Glenn  was,  in  physical 
development,  entirely  different  from  his  brother— gigantic  in 
person,  with  a  full-rounded  face,  ample  dimensions,  florid  com- 
plexion, a  voice  like  a  trumpet,  and  faculties  naturally  of  the 
highest  order.  He  was  greatly  polemic,  set  for  the  defense  of 
the  gospel,  the  chain  Dion  of  Methodism  in  Abbeville  and  sur- 
rounding counties.  He  was  the  founder  of  Tabernacle  Acade- 
my, afterwards  Cokesbury  School;  the  instrument  in  securing 
S.  Olin  for  his  school,  and  also  in  his  conversion.  He  wrought 
at  the  handicraft  of  a  carpenter,  building  churches  literally  as 
well  as  spiritually.  He  had  the  capabilities  of  a  bishop,  and 
the  humility  of  a  child;  was  a  favorite  with  the  young,  hunting 
with  the  boys  on  Mulberry  and  Coronica  creeks,  and  was  their 
defender  from  all  oppression.  He  emigrated  to  Alabama, 
founding  the  Glenville  village  and  school.  Our  loss  was  the 
gain  of  that  noble  state.  More  is  to  be  said  of  him  in  the  se- 
quel. The  Rev.  Noah  Laney,  for  a  long  time  an  itinerant, 
found  a  wife  in  this  excellent  community.  The  Rev.  Elias 
Frasher,  another  local  preacher,  a  descendant  of  Lord  Lovat, 
the  Jacobite,  was  a  man  of  fine  personal  appearance,  well  ed- 
ucated, and  a  perfect  gentleman  in  and  out  of  the  pulpit.  He 
was  possessed  of  considerable  wealth,  and  exerted  a  good  influ- 
ence during  his  life. 

The  Rev.  William  Guerry,  a  nephew  of  Bishop  Capers,  lived 
between  Rembert's  and  Lodibar.  He  resembled  the  bishop  in 
style  and  manners,  and  became  a  member  and  minister  in  the 
Protestant  Episcopal  Church.  Alexius  M.  Forster  was  long  as- 
sociated with  Lodibar  as  teacher  and  minister,  and  afterwards 
connected  with  the  South  Carolina  Conference.  Willis  J. 
Spann  wTas  long  identified  with  Rembert's.  He  was  of  slender 
form,  of  an  active,  nervous  temperament,  of  fine  conversational 
powers,  and  deeply  religious.  He  was  a  strong  pillar  at  Rem- 
bert's. 

Colonel  Sinclair  Deschamps,  the  founder  of  Mechanicsville, 
and  long  a  resident  at  Sumter,  was  once  a  member  at  Rembert's. 
Of  Huguenotic  origin,  he  was  tall  and  slender  in  person,  of  ar- 
dent temperament,  and  quick  in  mind  and  action;  a  gentleman 
in  manners,  a  Methodist  from  principle,  and  a  zealous  support- 


17-1  EAIiLY  METHODISM  IN   THE  CAR0L1KAS. 

er  of  the  Church.  Brother  Thomas  Boone  was  also  a  member. 
He  has  a  son  who  is  an  esteemed  minister  of  the  North  Carolina 
Conference.  The  McLeods  were  numerous,  and  noted  for  their 
fine  Christian  chai-acter.  Daniel  McLeod,  near  Lodibar,  Moses, 
Oliver,  Bobert  L.,  N.  B.,  and  Boger  D.  McLeod  were  all  devot- 
ed Methodists  and  firm  supporters  of  the  Church.  The  Bev. 
Henry  D.  Green  is  worthy  of  special  notice.  He  was  a  native 
of  Georgetown  District,  born  in  1791.  He  entered  the  South 
Carolina  Conference  in  1810,  and  traveled  five  years.  He  mar- 
ried a  Miss  Mathews,  of  Camden,  S.  C,  and  settled  not  far  from 
Bembert's  Church,  of  which  he  was  among  the  earliest  organ- 
izers. From  small  beginnings  he  became  wealthy,  and  his  home 
was  elegant  and  well  furnished.  He  was  a  good  planter,  a  kind 
master,  and  a  devoted  husband.  His  second  marriage  was  to 
a  Miss  Abbott,  of  Camden.  Their  house  was  the  preachers' 
home.  He  was  a  student  with  a  fine  library,  and  his  profiting 
as  a  theologian  was  conspicuous.  As  a  preacher  he  had  the 
eloquence  of  thought,  but  his  voice  was  not  strong,  and  a  cer- 
tain hesitancy  of  speech  hindered  fluency.  He  could  preach  a 
thoughtful  sermon,  full  of  good  sense  and  instruction  and  of 
unbounded  sympathy,  and  he  has  left  behind  him  a  reputation 
of  exalted  Christian  worth.  Mr.  Leard  describes  the  last  visit 
paid  him.  He  was  alone,  his  wife  not  long  dead,  his  children 
all  married  and  gone.  His  servants  had  followed  the  prevail- 
ing example,  and  nearly  all  of  them  had  left.  He  could  not  but 
speak  of  his  great  loss  in  the  death  of  his  wife,  and  the  broken 
up  condition  of  the  country,  and  the  ruined  state  of  his  neigh- 
bors and  himself.  He  was  asked  his  age,  and  replied  that  he 
was  seventy-six,  and  added  if  it  were  possible  to  go  back  and 
live  his  life  over,  there  were  but  five  years  he  desired  to  repeat 
— when  he  was  a  poor  traveling  Methodist  preacher. 

The  last  camp  meeting  at  Lodibar  attended  by  Mr.  Leard  was 
in  1850.  It  was  then  a  splendid  camping  ground,  with  fine  tents 
and  preaching  stand,  and  the  elite  of  the  country  in  attendance; 
the  surroundings  forming  a  great  contrast  with  the  simplicity, 
ease,  and  freedom  of  former  days.  What  had  been  gained  in 
elegance  and  refinement  was  overbalanced  by  loss  in  simplicity 
and  power.  Bishop  Capers,  with  the  Bev.  Samuel  W.  Capers, 
the  presiding  elder,  and  some  twenty  preachers  were  present. 
A  severe  reproof  had  been  given  for  some  improper  conduct, 


EARLY  METHODISM  IN  THE  CAROLINA*.  175 

and  the  effect  was  electric  and  disastrous.  An  apology  had 
been  withheld  until  there  was  a  ferment  of  passion.  With 
great  difficulty  peace  and  harmony  were  restored  to  the  demoral- 
ized congregation. 

The  Rev.  James  Jenkins  lived  for  several  years  in  this  com- 
munity.    By  eminence  he  was  one  of  the  most  heroic  founders 
of  Methodism  in  the  Santee  country— indeed,  in  the  entire  state. 
He  was  then  aged,  and  his  tall,  erect  form,  independent  bearing, 
and  cast-iron  expression  of  features  made  an  indelible  impres- 
sion on  all  seeing  him.     He  was  at  that  time  a  superannuated 
preacher,  almost  blind,  yet  he    moved  about  with  an   energy 
most  surprising.     Entering  the  Conference  in  1792  and  dying 
in  1847,  he  had  for  fifty-five  years  served  in  the  ministry.     Some 
called  him  "  Thundering  Jimmie,"  and  others  the  "  Conference 
Currycomb."     He  was  always  ready  for  the  correction  of   any 
wrong  in  manners  or  morals,  and  yet  all  apprehension  of  re- 
buke was  mingled  with  unqualified  reverence  and  respect.     His 
style  of   preaching  was  very  plain  and  simple;  he  seemed  ut- 
terly oblivious  to  all  surroundings,  and  had  but  one  purpose, 
and  that  was  to  rebuke  sin  unsparingly  and  to  urge  the  neces- 
sity of  vital  godliness.     He  would  often  give  utterance  to  an 
animated  shout,  sometimes  displeasing  to  a  modem  congrega- 
tion.    He  was  an  Elijah  or  a  John  the  Baptist  of  the  early 
Church.     His  whole  bearing  in  the  pulpit  was  most  impressive. 
His  almost  sightless  eyes,  his  thin,  long,  white  locks,  and  his 
fearlessness  in  proclaiming  the  truth,  made  you  feel  deeply. 

Bishop  Capers  in  early  life  being  identified  with  this  Lodibar 
section,  his  residence  here  for  a  year  may  be  recalled  with  pro- 
priety. The  farm  upon  which  he  settled  was  here,  he  having  lo- 
cated to  provide  for  the  comfort  of  his  almost  adored  young  wife. 
Her  early  death  subverted  all  his  plans,  and  as  soon  as  he  could 
he  reentered  the  traveling  connection,  never  to  locate  but  in  the 
grave.  There  were  but  few  parsonages  at  that  time  for  the  ac- 
commodation of  any.  Of  the  one  occupied  in  Columbia,  S.  C, 
soon  after,  he  has  left  a  graphic  picture  in  his  autobiography. 
He  would  in  familiar  intercourse  give  other  items  not  therein 
published.  One  of  these  occurred  with  the  Eev.  Samuel  Leard, 
to  whom  he  related  the  manner  of  the  stewards  in  the  settle- 
ment of  church  dues.  The  meetings  were  once  a  week,  when 
all  collections  were  reported  and  weekly  expenditures  settled  up. 


176  EARLY  METHODISM  IX  THE  CAROLIXAS. 

And.it  was  in  no  mean  city,  and  one  also  with  several  wealthy 
members,  that  this  occurred.  On  one  occasion,  among  other 
things,  one-half  bushel  of  corn  was  reported  as  bought.  "Broth- 
er Capers,"  said  a  steward,  "I  see  here  a  half  bushel  of  corn; 
how  is  that?  You  do  not  keep  a  horse;  what  use  did  you  have 
for  corn?"  Dr.  Capers  replied:  "Well,  brother,  the  presiding 
elder  came,  and  he  had  a  horse.  I  always  make  it  a  rule  for  him 
to  stay  at  the  parsonage,  and  hence  I  was  obliged  to  have  the 
corn."  You  see  he  "acknowledged  the  corn."  What  else  was 
to  be  done  under  the  circumstances?  "But,  Brother  Capers," 
continued  the  steward,  "why  did  you  not  send  the  presiding 
elder  and  his  horse  over  to  my  house,  and  thus  save  the  expense 
to  the  church?"  "No,  brother,"  replied  the  doctor,  "I  always 
claim  the  presiding  elder,  and  must  provide  for  his  horse  as 
well  as  for  himself;  but  if  not  allowed,  scratch  it  out." 

Again,  in  reviewing  the  account,  a  steward  said:  "Look  here, 
Brother  Capers,  I  see  a  half  pound  of  tea  is  charged;  would 
not  coffee  be  cheaper?"  "Perhaps  so,"  said  the  doctor;  "but 
my  wife  likes  a  cup  of  tea  occasionally,  and  I  cannot  refuse  to 
afford  her  that  little  luxury;  but  if  you  think  it  too  expensive, 
scratch  it  out." 

All  this  may  be  thought  only  a  burlesque  on  economy.  But 
it  is  on  record  from  another  source  that  at  least  one  of  that 
board  of  stewards,  and  a  wealthy  man  at  that,  was  so  econom- 
ical, according  to  his  own  son's  testimony,  that  he  "  saved  shoe 
leather  by  always  seeking  a  soft  place  to  put  down  his  foot." 

Mr.  Leard,  on  the  bishop's  relation  of  the  above,  becoming 
quite  indignant,  could  stand  it  no  longer,  and  springing  to  his 
feet,  exclaimed,  "How  could  you  stand  it,  bishop?"  "Softly, 
my  brother,  softly,"  said  the  bishop.  "Ever  since  God  took 
away  my  Anna,  I  could  endure  anything  for  the  privilege  of 
preaching  the  gospel  of  Christ."  And  the  dust  of  that  lovely 
woman,  whose  premature  death  changed  the  elegant,  gifted,  and 
eloquent  William  Capers  into  the  self-denying,  laboring  martyr, 
rests  in  that  lonely  graveyard  near  Lodibar. 

The  Capers  family  have  long  been  distinguished  for  piety, 
fine  personal  presence,  intelligence,  and  most  of  them  as  elo- 
quent preachers  of  the  gospel.  They  were  descendants  of  Major 
William  Capers,  of  Revolutionary  fame,  who  married  Mary  Sin- 
gletary,  daughter  of  John  Singletary,  of  St.  Thomas's  Parish, 


BUNCOMBE  STREET  CHURCH,  GREENVILLE,  S.  C. 

Methodism  was  established  in  Greenville  between  1833  and  the  end  of 
1835,  by  the  Rev.  Thomas  Hutchins,  who  preached  in  the  courthouse.  In 
1836  a  church  was  built,  which  was  served  by  the  circuit  preachers  until 
1841,  when  Greenville  was  made  a  station,  with  the  Rev.  W.  P.  Mouzon  as 
preacher  in  charge.  In  February,  1873,  the  congregation  moved  from  the 
old  church,  corner  of  Church  and  Coffee  streets,  into  the  handsome  build- 
ing now  used,  fronting  on  Buncombe  street,  from  which  the  church  takes  its 
name.  It  was  dedicated  by  Bishop  Doggett,  the  Rev.  E.  J.  Meynardie  being 
the  preacher  in  charge.  It  has  at  present  a  membership  of  four  hundred 
and  thirty-five.  St.  Paul's  Church,  Greenville,  and  the  Mission  Church  were 
Ixjth  formed  from  the  congregation  of  the  Buncombe  Street  Church.  The 
Rev.  William  A.  Rogers  is  the  pastor  for  1897. 
12 


EARLY  METHODISM  IN  THE  CAEOLINAS.  179 

S.  C. ;  another  daughter,  Anna,  marrying  Beverly  Allen.  The 
family  make  up  a  remarkable  ministerial  record:  Hew  William 
Capers,  D.D.,  one  of  the  bishops  of  the  Methodist  Episcopal 
Church,  South;  Rev.  Gabriel  Capers,  Rev.  John  S.  Capers, 
Rev.  Samuel  W.  Capers,  Rev.  Benjamin  H.  Capers,  Rev.  Thomas 
Humphries  Capers,  Rev.  James  Capers,  Rev.  William  Tertius 
Capers,  Rev.  John  S.  Capers,  Rev.  Richard  Thornton  Capers, 
and  Rev.  Ellison  Capers,  now  bishop  in  the  Protestant  Episco- 
pal  Church. 

The  Chesterfield  Circuit,  as  we  have  seen,  was  a  part  of  the 
Santee  Circuit,  and  its  history  may  be  noted  in  the  next  chapter. 


CHAPTER  XXI. 

Chesterfield  Circuit — Official  Names — Society  Hill  Finances — Camden  Sta- 
tion— Early  Methodism  in  Charlotte,  N.  C. — The  Waxhaws— The  Indians 
— The  Presbyterians — Superstition — Michael  Burdge — Ashley  Hewett.       v 

TTTE  may  offend  in  noticing  minutely  some  matters;  the  op- 

*  ^  probrium  engendered  would  not  be  risked  for  that  alone. 
As  to  the  motive,  the  writer  is  willing  to  leave  it  to  the  develop- 
ments of  the  judgment  day,  hoping  that  others,  if  much  con- 
cerned about  it,  may  afford  to  do  likewise.  Offending  the  sen- 
sitiveness of  any  would  be  avoided  if  possible;  but  must  the 
truth  be  suppressed  because  painful?  Besides,  is  there  no 
sensitiveness  on  the  part  of  others,  often  charged  with  base 
self-seeking,  who,  though  giving  the  best  of  denial  by  a  life- 
long endurance,  are  silent  from  necessity? 

One  object  has  been  to  show  that  at  several  points  in  our 
Conference  territory  during  the  same  decade,  from  1830  to 
1840,  however  meager  the  support,  the  work  has  gone  on. 
True  this  is  no  new  thing  in  Methodism  existing  to-day.  But 
the  novelty  lies  in  the  fact  that  but  few  comparatively  know  it. 
Year  after  year  the  preachers  are  furnished  churches,  and 
whether  supported  or  not  the  supply  does  not  fail.  This  is  so 
contrary  to  all  human  action,  and  so  like  offering  a  premium 
for  default,  that  many  are  ready  to  conclude  the  lack  of  support 
is  mythical.  What  better  can  these  old  records  do  than  to  give 
up  their  testimony?  The  covering-up  process  does  not  aid  ad- 
vancement; hiding  facts  in  the  minds  of  officials  and  covering 
over  delinquent  charges  may  minister  to  a  pseudo-charity,  but 
militates  ever  against  the  truth  and  progression. 

If  any  portion  of  the  country  may  have  urged  poverty  as  the 
cause  of  failure  in  sustaining  Church  operations,  this  wire-grass, 
sand-hill  section  had  reason  to  do  so.  Save  along  the  borders  of 
the  streams,  all  was  land  of  the  poorest  description;  yet  it  will  be 
seen  that  it  was  not  far  behind  some  of  the  richer  territory  of  the 
Conference.  Indeed,  I  am  clearly  of  the  opinion  that  poverty, 
though  always  urged,  is  the  very  least  cause  of  failure  in  this 
direction.     This  may  appear  in  the  sequel. 

The  Chesterfield  Circuit,  although  Methodism  existed  within 
(180) 


EARLY  METHODISM  IX   THE  CAROLINAS.  181 

its  boundaries  from  the  very  beginning,  was  incorporated  with 
other  circuits  until  1832.  Bordering  on  North  Carolina,  it  was 
one  of  the  first  sections  of  the  state  visited  by  the  apostolic  As- 
bury.  Under  date  of  February  17, 1785,  he  writes  of  the  Cheraw 
Hills,  and  his  spending  some  time  in  prayer  in  the  church  at 
that  place — none  other  than  the  present  Episcopal  Church, 
which  antedates  the  Revolution.  Others  of  the  fathers  soon 
followed.  The  Rev.  Hugh  Craig,  long  a  local  preacher  in  this 
circuit,  remembers  the  gift  of  a  little  catechism  to  himself, 
when  a  child,  by  the  famed  George  Dougherty.  Within  its 
boundaries,  at  Old  Fork  Creek  (Knight's  Meetinghouse),  Wil- 
liam Capers  was  converted,  and  along  "that  dreary  sand-hill 
road  leading  from  Chesterfield  Courthouse  to  Sumterville" 
struggled  concerning  his  call  to  preach,  and  conquered.  With- 
in its  territory  those  elect  ladies,  Mrs.  Blakeny  and  Mrs.  Blair, 
domiciled  and  cheered  the  itinerant  in  his  rounds  with  all  their 
abounding  wealth  afforded.  Of  a  later  day  are  the  Williamses, 
Craigs,  Chapmans,  Lucases,  and  others,  whose  praise,  if  not  in 
this,  will  be  in  another  and  more  enduring  book. 

The  first  session  of  the  Quarterly  Conference  for  1832  was 
held  March  17,  at  Chesterfield  Courthouse.  William  Kennedy, 
presiding  elder;  John  M.  Kelly,  preacher  in  charge;  Allen  Rush- 
ing, local  preacher;  L.  Ogburn,  exhorter;  John  Burnett,  M.  K. 
McCaskill,  James  C.  Brown,  and  John  D.  Price,  leaders.  Oth- 
er members  present  were:  Hugh  Craig  and  John  Stephens,  lo- 
cal preachers;  James  Wright,  William  Hudson,  William  Morse, 
J.  W.  Hudson,  C.  Therell,  Haywood  Chapman,  A.  Mclnnis, 
Alexander  Cassidy,  J.  McLean,  K.  Bennett,  Edwin  Odum, 
Henry  Wallace,  and  William  Moss.  In  1833,  B.  Dozier,  Alex- 
ander McNair,  W.  H.  Wadsworth,  William  Hall,  Thomas  Sweat, 
Clement  Cogdell,  Elias  Fraser,  William  L.  Morse.  Tyre  Mc- 
HafFy,  and  Isaac  Hall  were  added.  In  1834  Charles  Pigg,  O. 
Gatledge,  Andrew  Miller,  and  Peter  Stewart  appear.  In  1839 
O.  Jordan,  Dr.  Charles  Williams,  J.  B.  Nettles,  Hugh  Blakeny, 
Jesse  Gibson,  and  William  Ingram  are  recorded.  In  1841  M. 
J.  McDonald,  Donald  McDonald,  J.  Stephens,  A.  Miles,  J.  Mc- 
Crary,  E.  Ellis,  M.  Talbert,  and  S.  P.  Murchison  are  added. 

In  1832  there  were  admitted  on  trial  206  whites  and  128  col- 
ored. The  churches,  with  payments  for  the  entire  year,  were: 
Society  Hill,  $28.20;  Mt.  Zion,  $5;  Sardis  (Stephens's),  $2.91; 


182  EARLY  METHODISM  IN  THE  CAROLINAS. 

Fork  Creek,  $34.28;  Smyrna  (McHaffy's),  81  cents;  Taxahaw, 
$11.81;  Zion,  $5;  Pleasant  Hill,  $5;  Courthouse,  $34.70;  Shiloh, 
$2.57;  Bear  Creek,  $7.98;  Mt.  Olivet,  $9;  New  Prospect,  72  cents; 
Public  collections,  $25.18.     Total  collected,  $173.16. 

Traveling  expenses $     6  50 

Paid  presiding  elder 50  00 

Paid  preacher  in  charge 110  66 

Total $173  16 

Membership,  474  whites ;  average  per  member,  38  cents. 

In  1833,  same  presiding  elder;  A.  B.  McGilvary,  preacher  in 
charge.  First  quarter,  43|  cents;  second  quarter,  $65.75;  third 
quarter,  $36.43;  fourth  quarter,  $73.18|;  stewards'  meeting, 
$48.01.     Total  collected,  $223.81. 

Traveling  expenses $    8  50 

Paid  presiding  elder 50  00 

Paid  preacher  in  charge 165  31 

Total $223  81 

Average  per  member,  42  cents. 

The  yearly  collections  for  the  support  of  presiding  elders  and 
preachers  for  the  next  years  are  as  follows: 

1832.  John  M.  Kelly,  preacher  in  charge $173  16 

1833.  A.  B.  McGilvary 223  81 

1834.  William  Brockington 213  99 

1835  to  1840  imperfect. 

1841.  George  R.  Talley 228  82 

1842.  J.  M.  Bradley 329  15 

1843.  Abel  Hoyle 253  89 

1844.  A.  M.  Chreitzberg 358  52 

1845.  John  Watts 196  04 

1846.  M.  A.  McKibben 212  31 

1847.  W.  L.  Pegues 130  35 

1848.  M.  A.  McKibben 212  31 

1849.  W.  L.  Pegues 273  53 

1850.  A.  Nettles 239  35 

1851  and  1852  imperfect. 

1853.  D.  W.  Seal 235  65 

1854.  D.  W.  Seal 433  49 

1855.  Daniel  McDonald 141  26 

1856.  S.  Jones 246  15 

1857.  S.  Jones 212  53 

1858.  E.  J.  Pennington 199  66 

1859.  E.  J.  Pennington 367  60 

1860.  Jesse  S.  Nelson 320  07 


EARLY  METHODISM  IN   THE  CAROLIXAS. 


183 


1861  to  1867  imperfect. 

1868.  Oliver  Eady §330  00 

1869.  J.  C.  Hartsell 380  00 

1870.  J.  Sandford 577  72 

1871.  J.  B.  Piatt 635  00 

1872.  J.  B.  Piatt 797  00 

1873.  A.  Ervine 680  00 

1874.  A.  Ervine 623  30 

1875.  J.  C.  Russell 680  00 

1876.  J.  W.  Murray 756  44 

1877.  J.  W.  Murray 813  19 

1878.  J.  W.  Murray 646  97 

1879.  J.  W.  Murray 788  54 

1880.  C.  D.  Rowell 855  00 

1881.  C.  D.  Rowell . 844  61 

1882.  C.  D.  Rowell 814  78 

1883.  C.  D.  Rowell 819  59 

1884.  J.  W.  McRoy 721  80 

1885.  J.  W.  McRoy  601  21 

1886.  W.  H.  Whitaker 682  79 

1887.  W.  H.  Whitaker 818  44 

This  shows  a  very  creditable  increase  in  ministerial  support. 
How  it  will  be  in  the  future  remains  to  be  seen.  This  once  large 
circuit  is  now  cut  in  half. 

A  tabular  statement  for  five  years  will  show  the  amounts  con- 
tributed by  each  church,  and  an  aggregate  for  five  years'  minis- 
terial labor  as  low  as  could  be  reasonably  expected: 


Churches. 

1844. 

1845. 

1846. 

1847. 

1848. 

Total. 

Society  Hill 

$  33  18 

55  02 

85  50 

6  00 

4  00 
40  17 
10  00 

8  50 
13  75 
66  53 

10  00 

5  00 

9  87 

11  00 

$  40  00 
37  02 
40  00 

$  30  00 
36  90 
65  00 

$      93  18 
211  69 

Fork  Creek 

$  49  60 
38  00 

$  33  25 
13  00 

Damascus 

241  50 

Mt.  Zion 

6  00 

Zion 

6  50 

20  02 

5  00 

2  61 

25  56 

1  50 

1  42 

10 

23  60 

7  00 
1  00 
4  25 
7  50 

7  50 
28  87 

8  60 

6  25 
1  50 
3  00 
1  00 

50 
22  00 

50 

9  75 

2  00 

1  50 

27  00 

1  00 

33  50 

Bethel  

62  69 

Friendship 

OO    9^ 

Prospect 

^0  61 

Mt.  Olivet 

23  25 

Shiloh  

Pleasant  Hill 

169  96 

21   (10 

6  42 

Sardis 

1  25 
14  43 

1  50 
7  50 

2  87 
40  67 

15  59 

Public  collections 

97  20 

$358  52 

$203  33 

$212  30 

$130  35 

$131  04 

$1,025  44 

This   record  from    the   Quarterly   Conference    Journal  here 
closes.     We  would  like  to  have  the  figures  covering  the  war  pe- 


184  EARLY  METHODISM  IN  THE  CAROLIXAS. 

riod,  but  they  are  not  at  hand.  From  1868  to  1875  there  are 
returns  showing  a  healthy  increase  in  the  finances,  and  giving 
promise  of  improvement  still  greater  in  the  coming  years: 


Preacher  in  Charge. 


Amount 

Collected. 

$330  00 

380  00 

577  82 

635  00 

797  00 

680  00 

623  30 

680  00 

1868 
1869 
1870 
1871 
1872 
1873 
1874 
1875 


0.  Eady $330  00  75 

J.  C.  Hartsell 380  00  81 

J.  Sandford 577  82  87 

J.B.Piatt 635  00  79 

J.  B.  Piatt 797  00  $1  02 

A.  Ervine 680  00  97 

A.  Ervine 623  30  85 

J.  C.  Russell 680  00  89 


But  let  us  run  back  into  the  past  and  in  the  light  of  contrast 
view  the  improvements  hereabout.  The  names  of  York,  Ches- 
ter, Lancaster,  and  Chesterfield  proclaim  our  connection  with 
English  history  from  an  early  period  in  the  seventeenth  century. 
With  the  reigns  of  the  pedant  James  and  the  untrustworthy 
Charles,  the  profligate  son,  and  the  monkish  brother  who  for 
love  of  Rome  threw  away  his  kingdom  and  crown,  this  upper 
country  of  Carolina  had  but  little  to  do.  It  was  not  until  near 
the  close  of  the  eighteenth  century  that  any  settlement  of  impor- 
tance was  made  therein.  About  the  middle  of  the  said  century 
hereabout  tribes  of  Indians,  the  Catawbas  and  Waterees,  were 
masters  of  the  whole.  Bands  of  traders  supplied  the  necessi- 
ties of  the  Indians  and  their  own  in  the  way  of  barter,  reaping 
a  rich  harvest  from  the  unsuspecting  natives.  What  a  blessing 
to  think  nobody  now  wants  to  cheat  his  neighbor!  Oh,  no;  not 
one,  nowhere! 

But  it  is  religious  and  not  civil  matters  in  hand  just  now.  It 
will  be  remembered  how  nearly  Dean  Swift  came  to  being  made 
bishop  of  America.  What  the  record  would  have  been  had  the 
queen's  disinclination  to  him  been  overcome,  who  can  conjec- 
ture? 

All  know  John  Wesley's  plea  to  the  bishop  of  London  to  or- 
dain preachers  for  America,  rejected  with  disdain — the  people 
so  few,  the  country  so  far.  Alas  for  human  foresight!  What 
might  not  the  Church  of  England  have  gained  by  his  compli- 
ance, yet  what  might  not  the  country  have  lost  by  the  complex 
machinery  not  fitted  for  the  wilderness? 


EARLY  METHODISM  IN  THE  CAROLINAS. 


185 


Chesterfield    was    doubtless    named   from    the    courtly    earl 
whom  the  great  English  lexicographer  so  snubbed  in  his  dedi- 
cation of  his  great  dictionary.     His  body  long  since  dust,  here 
he  has  an  imperishable  monument  to  his  memory.     This  Ches- 
terfield Circuit  is  monumental  in  another  sense;   at  least  its 
name   has  been  associated  with   Methodism    many  years,  and 
some  old  documents  in  my  possession  will  show  that  amid  all 
discouragements  of  the  past  there  has  been  a  steady  increase, 
promising  still  more  of  success  in  coming  years.     The  circuit 
itself,  though  Methodism  existed  in  its  boundaries  from  the 
very  beginning,  was  incorporated  with  other  charges  until  1832, 
sixty-five  years  ago.     Bordering  on  North  Carolina,  it  was  one 
of  the  first  sections  of  the  state  visited  by  the  apostolic  Asbury 
as  early  as  1785.     And  though  ignorant  and  unlearned  men,  just 
like  Peter  and  John,  they  built  up  a  great  Church  nevertheless; 
and  their  sons  are  laying  the  foundation  broad  and  deep  for 
mightier  conquests  in  the  twentieth  century,  now  near  at  hand. 
At  Society  Hill  we  had  but  little  success.     There  was  some  dif- 
ficulty as  to  the  site  of  the  church  in  1834.     The  road  to  it  was 
fenced  up,  entailing  a  lawsuit;  a  resident  minister  using  his  in- 
fluence against  us,  and  finally  falling  sadly.     There  were  strong 
friends  there,  however— Dr.  Hoges,  James  and  William  Houze, 
and  Mrs.  Snipes.     In  1844  Dr.  Charles  Williams  resided  there, 
and  was  very  influential. 

The  old  Fork  Creek  Church,  while  in  Santee  Circuit  and  for 
years  after,  was  ever  noted  as  fruitful.  It  is  still  to  the  front 
in  Jefferson  Circuit. 

Camden  Station  has  ever  been  a  place  of  importance  in 
Methodist  annals.  It  was  the  seat  of  ten  Conferences,  and  was 
once  in  connection  with  Santee  Circuit,  but  in  1811  was  set  off 
as  a  station,  so  remaining  until  now.  The  Quarterly  Confer- 
ence Journal  from  1839  to  1854  is  before  us.  But  little  save 
the  usual  inquiries  is  on  record.  The  members  of  the  first 
Quarterly  Conference,  held  February  9,  1839,  were  H.  Spain, 
presiding  elder;  B.  Thomas  Mason,  preacher  in  charge;  S.  W. 
Capers,  Thomas  Berry,  and  A.  Purifoy,  local  preachers;  John 
R.  Joy,  class  leader  and  exhorter;  J.  S.  Depass,  James  Dunlap, 
James  C  West,  W.  C.  Workman,  stewards.  At  other  sessions 
Phineas  Thornton,  T.  S.  Mood,  F.  B.  Push,  A.  V.  Pritchard,  J. 
N.  Gamewell. 


186  EARLY  METHODISM  IN  THE  CAB0L1NAS. 

In  1852  a  resolution  was  offered  by  J.  N.  Gamevvell,  requiring 
financial  reports  yearly  from  the  board  of  stewards;  but  no  at- 
tention was  paid  to  the  same  thereafter. 

Camden  has  been  favored  with  remarkable  men  and  women. 
To  those  noted  above  may  be  added  the  names  of  two  elect  la- 
dies, Mrs.  Amelia  Haile  and  Mrs.  Sarah  Ciples,  who  gave  the 
present  parsonage,  and  made  provision  for  servants  and  every- 
thing needed  for  the  comfort  of  the  pastors.  Thurlow  Caston, 
an  able  lawyer,  was  exceedingly  useful  to  the  church;  he  died 
in  early  life.  Dr.  Zemp  was  for  years  a  steward,  and  had 
much  to  do  with  the  erection  of  the  present  handsome  church 
structure.  It  was  enterprised  during  the  ministry  of  the  Rev. 
H.  F.  Chreitzberg  in  1875,  and  set  apart  for  worship  some  two 
or  three  years  after.  The  elect  ladies  noted  above  surely  de- 
serve some  memorial  for  their  liberal  gift  of  a  parsonage,  bank 
stock,  servants,  and  the  like  to  the  Camden  Church. 

The  AVateree  Circuit  was  set  off,  as  seen,  in  1809;  so  re- 
maining until  1833,  when  Wateree  was  confined  to  the  mission 
work,  and  in  1834  Lancaster  Circuit  in  its  place,  sweeping  up 
into  the  Waxhaws.  In  1870  Lancaster  Courthouse  was  made  a 
station  and  the  Lancaster  Circuit  changed  into  Hanging  Rock. 
In  1809  it  will  be  remembered  how  faultless  was  the  ministry 
of  William  Capers,  and  it  was  not  until  1833  or  1834  that  any 
attempt  was  made  to  build  a  church  at  the  courthouse.  James 
Jenkins  with  J.  J.  Allison  held  a  two  days'  meeting  at  that 
time,  preaching  in  the  courthouse.  They  were  kindly  enter- 
tained by  Colonel  Witherspoon.  He  states  that  Frederick  Rush 
was  the  preacher  in  charge,  but  the  Minutes  say  differently. 
They  were  R.  Adams  and  S.  Armstrong.  Rush  was  on  the  Wa- 
teree Mission.  Ten  whites  and  thirteen  blacks  were  enrolled, 
and  a  Brother  Brummet  appointed  leader.  In  a  year  or  two 
afterwards  a  church  was  built.  In  1835,  with  James  C.  Postell, 
another  meeting  was  held  by  James  Jenkins.  There  was  then 
a  comfortable  house  of  worship  and  a  number  of  members. 
Among  the  first  members  were  the  Beckhems,  Mayers,  Brum- 
mets,  Millers,  Riddles,  and  others.  As  we  have  seen,  the  original 
Santee  Circuit  ran  up  to  near  Charlotte,  N.  C.  The  introduc- 
tion of  Methodism  there  is  worthy  of  note,  and  may  be  seen 
at  length  in  James  Jenkins's  autobiography.  Dr.  Dunlap, 
with  Mrs.  Martin,  mother  of   the  Rev.  William  Martin,  were 


EARLY  METHODISM  IN   THE  CAROLINAS.  187 

among  the  first  to  join.  Dr.  Dunlap  was  the  son  of  the  lady 
subjected  to  the  fearful  ordeal  in  the  graveyard  of  the  Waxhaws 
Presbyterian  Church  in  the  last  century.  In  1788  Saluda  Cir- 
cuit and  the  Waxhaws  were  added  to  the  appointments.  Mi- 
chael Burdge  was  the  preacher  in  charge. 

The  Waxhaws  were  long  famous  in  Methodist  annals,  and  are 
often  mentioned  in  Bishop  Asbury's  journal.  It  was  attractive  to 
him  because  of  the  Catawba  Indians  near  by,  and  Burdge  was 
sent  to  labor  specially  with  them.  Coke  and  Asbury  visited  the 
tribe  and  preached  to  them  through  an  interpreter.  A  rude 
structure  was  improvised  and  the  tribe  attended,  but  they  were 
more  concerned  about  the  present  than  a  future  life.  All  ef- 
forts since  to  Christianize  them  have  been  abortive.  At  a  late 
date  a  few  women  may  have  been  seen  in  attendance  on  worship 
at  Friendship  Church  in  the  present  Leslie  Circuit.  Some  were 
members  there  who  seemingly  were  not  full-blooded  Indians. 
The  Waxhaws  are  known  to  fame  as  the  birthplace  of  Andrew 
Jackson.  At  the  old  church  he  attended  school.  In  that  grave- 
yard his  father  is  buried,  and  thither  the  wounded  were  carried 
from  the  Buford  massacre  during  the  Revolution.  That  old  grave- 
yard witnessed  a  scene  in  the  latter  part  of  the  eighteenth  century 
most  disgraceful  to  civilization:  the  disinterment  of  a  corpse,  after 
months  of  burial,  to  prove  the  guilt  or  innocence  of  oue  accused 
of  murder.  The  widow  of  the  dead  man  was  compelled  to  touch 
the  corpse  to  see  if,  according  to  the  superstition  of  the  time,  it 
would  bleed.  The  lady,  afterwards  Mrs.  Dunlap,  by  the  general 
sentiment  of  the  community  was  held  entirely  innocent. 

Some  distance  from  the  Waxhaws  Presbyterian  Church,  on 
the  road  to  Charlotte,  once  stood  the  Methodist  Waxhaws 
Church.  Near  it,  and  not  far  from  the  road,  stands  a  conglom- 
erate formation  neatly  poised  on  a  narrow  shelf  of  rocks,  and 
named  by  the  writer,  "  The  Sachem's  Pipe."  The  folklore  of 
the  country  states  that  the  little  children  would  look  with  open- 
eyed  astonishment  to  see  it  move,  which  it  would  inevitably  do 
on  hearing  a  cock  crow;  not  readily  seeing  that  their  disap- 
pointment lay  in  the  rock  being  so  hard  of  hearing. 

Bishops  Asbury  and  McKendree  in  their  travel  in  this  neigh- 
borhood once  sought  shelter  with  a  good  old  Associate  Re- 
formed Presbyterian.  To  their  request  to  stay  all  night  the 
answer  was:  "  That  is  as  ye  behave  yourselves." 


188  EARLY  METHODISM  IN  THE  CAROLINAS. 

"  Well,  Mr.  Mc ,  we  aie  Methodist  preachers — " 

"  Hoot  mon,"  was  the  sudden  reply,  "  of  ail  people  in  the 
warld  I  hate  them  the  most! " 

"But  why?"  wras  the  rejoinder. 

"  Why,  they  get  drunk  and  tell  lees." 

"  Who  says  so?  "  was  the  incpuiry  of  the  bishop. 

"  Why,  our  good  mon  the  meinester." 

"  Does  he  get  drunk?"  was  next  asked. 

"  Weel,  not  often,"  was  replied. 

After  being  admitted,  they  asked  liberty  to  pray,  and  were 
told,  "Pray,  mon,  as  much  as  ye  like." 

Their  request  to  sing  a  hymn  was  indignantly  refused  with  a 
"No,  that  ye  sha'n't!  " 

The  Waxhaws  Presbyterian  Church  for  a  long  time  wras  the 
center  of  religious  influence  in  this  section.  Camp  meetings 
were  once  held  there.  At  one  time  a  well-to-do  population  lay 
along  the  Catawrba  Piiver.  Emigration  and  the  emancipation  of 
the  slaves  have  much  reduced  its  prosperity.  The  old  graveyard 
contains  the  dust  of  several  generations.  Methodism  at  the 
Waxhaws  has  always  had  a  good  representation.  Lying  di- 
rectly in  the  route  of  travel  of  the  pioneers,  it  was  favored  with 
their  early  ministry;  and  it  has  long  retained  a  deep  spirituality 
of  character.  The  present  church  structure  is  small,  but  it  is 
expected  that  a  more  commodious  one  will  soon  be  erected. 

From  the  Waxhaws  came  James  Russell,  an  uncultured  back- 
woodsman, but  who,  like  Burns  the  plowman,  had  natal  gifts, 
and  the  matchless  swTeep  of  wdiose  oratory  charmed  the  erudite 
Olin.     Of  him  more  is  to  be  said  hereafter. 

Michael  Burdge  had  peculiar  honor  as  the  first  missionary — 
indeed,  the  only  one  ever  sent  to  the  CatawTba  Indians  at  the 
Waxhaws  in  1788.  He  traveled  four  years;  located  in  1807; 
sought  readmission  into  the  Conference,  and  after  a  year  or  two 
obtained  it;  was  honored,  with  Sturdivant,  as  a  missionary  to 
Mississippi;  labored  under  difficulties  subjecting  him  to  com- 
plaint and  trial,  and  was  finally  set  down  in  the  General  Minutes 
as  expelled  from  the  Oneida  Conference  in  1819.  Dr.  Anson 
West,  in  his  "  History  of  Methodism  in  Alabama,"  has  pretty 
thoroughly  traced  his  history,  and  has  shown  from  the  journals 
of  the  Oneida  Conference  that  he  was  not  expelled  for  crimi- 
nality, but  imprudence.     He  was  afterwards  connected  with  the 


LITTLETOX  STREET  METHODIST  CHURCH,  CAMDEN",  S.  C. 

Methodism  was  introduced  into  Camden  about  1787.  Isaac  Smith  has 
the  honor  of  being  its  founder.  For  thirteen  years  it  had  no  "  set  place  "  of 
worship.  Daring  the  pastorate  of  the  Rev.  James  Jenkins  a  church  was 
erected.  The  building  was  very  plain  and  inexpensive.  Once  or  twice  it 
was  enlarged  to  accommodate  the  increased  audiences.     It  stood  near  the 

present  jail. 

In  1825,  under  the  leadership  of  the  Rev.  Malcolm  McPherson,  a  new 


190  EARLY  METHODISM  IN   THE  CAROLINAS. 

church  enterprise  was  started.  This  resulted  in  the  plain  edifice  on  De  Kalb 
street.  It  was  occupied  February  6, 1828,  the  first  service  being  the  forty-sec- 
ond session  of  the  Annual  Conference  over  which  Bishop  Soule  presided.  The 
negroes  now  own  and  use  this  house  for  a  church.  In  1860  a  lot  was  bought 
on  Monumental  Square,  and  the  corner  stone  of  a  new  church  was  laid  with 
grand  and  imposing  ceremonies.  The  civil  war  caused  this  to  be  abandoned. 
After  the  sale  of  the  De  Kalb  street  property  a  small  house  was  purchased 
on  Hampton  Square  and  used  as  a  church.  This  was  only  a  temporary  ex- 
pedient. 

In  1875,  under  the  leadership  of  the  Eev.  H.  F.  Chreitzberg,  D.D.,  the 
handsome  Littleton  Street  Church  was  begun.  A  few  years  later  it  was 
completed,  while  the  Rev.  J.  0.  Willson,  D.D.,  was  pastor.  The  dedicatory 
sermon  was  preached  by  the  pastor  under  whose  leadership  it  was  begun. 
On  that  occasion  Dr.  Chreitzberg  preached  a  magnificent  sermon.  This 
building  is  a  perfect  gem.  Dr.  F.  L.  Zemp,  chairman  of  the  building  com- 
mittee, deserves  much  credit  for  making  this  enterprise  such  a  success. 

During  the  pastorate  of  the  Rev.  J.  Thomas  Pate,  D.D.,  in  1896,  the  build- 
ing was  found  to  be  too  small,  and  was  enlarged  twenty  feet.  A  splendid 
pipe  organ  was  also  placed  in  the  church.  It  is  now  one  of  the  very  best 
churches  in  the  state.  J.  T.  P. 


EARLY  METHODISM  IN  THE   CAROLINAS.  191 

Methodist  Protestant  Church,  and  represented  it  in  their  Gen- 
eral Conference  in  1838. 

We  have  a  much  better  record  of  another  of  the  honored 
missionaries  sent  from  the  South  Carolina  Conference  to  Mis- 
sissippi. In  response  to  a  call  for  volunteers  at  the  thirtieth 
session  held  in  Charleston,  S.  C,  December,  23,  1815 — William 
McKendree,  bishop — A.  Hewitt  was  sent  to  Tombigbee.  His 
long  travel  through  the  Indian  country  tested  his  courage,  his 
life  often  being  in  jeopardy. 

Ashley  Hewitt  was  recommended  by  a  Quarterly  Conference 
held  in  Enoree  Circuit  in  1810.  He  served  faithfully  in  his 
Conference  until  transferred.  Dr.  Anson  West's  portraiture 
seems  to  be  of  no  flattering  kind,  and  yet  has  an  offset  in  his 
end  as  related  by  Joseph  Travis.  "  In  stature  he  was  tall  and 
lean,  blue  eyes  and  hair  of  light  color,  a  fair  complexion,  a 
mouth  large  enough  to  indicate  a  fluent  speaker,  and  a  pleasant 
countenance.  He  was  a  quiet,  sedate,  matter-of-fact  man,  pos- 
sessing a  sound  judgment,  medium  attainments,  and  moderate 
abilities.  He  had  neither  genius  nor  fancy.  As  a  preacher  he 
had  but  little  or  no  variety,  and  was  almost  entirely  destitute  of 
emotion  and  of  action.     In  1830  he  located." 

The  Rev.  Joseph  Travis  writes  of  an  intimate  acquaintanceship 
with  Hewitt,  and  of  his  being  highly  esteemed  in  his  mission- 
ary fields,  both  in  Mississippi  and  Louisiana.  He  gives  a  sin- 
gular relation  concerning  his  death  scene.  His  daughter,  Eliz- 
abeth, was  taken  sick  with  himself  the  same  day.  Intelligence 
was  brought  him  that  she  was  dead.  He  asked,  "  Did  she  pro- 
fess religion  before  she  died  ?  "  The  answer  was,  "  No."  "  Then 
she  is  not  dead.  God  will  not  permit  her  to  die  until  she  is 
converted.  I  have  trusted  my  heavenly  Father  too  long  to  doubt 
it,  and  he  has  heard  my  prayer  too  frequently  now  to  turn  a 
deaf  ear  to  my  dying  request  in  behalf  of  my  beloved  child." 
But  she  was  laid  out,  when  to  the  astonishment  of  all,  after  ly- 
ing thus  about  an  hour,  she  opened  her  eyes,  and  said,  distinct- 
ly: "Glory  to  God,  my  sins  are  forgiven,  and  I  am  going  safe 
to  heaven."     Her  father  died  the  same  day. 


CHAPTER  XXII. 

The  Great  Pee  Dee  Circuit — Flowers  Church,  near  Marion  Courthouse — 
Shouting  Methodists — Britton's  Neck,  Darlington — The  Old  Gully  Camp 
Meeting — Dougherty's  Sermon — Marion  Courthouse  and  Joseph  Travis — 
Old  Local  Preachers — Bishopville  Cross  Roads — Pee  Dee  Circuit,  1840. 

HAVING  traced  the  first  named  circuit  (Santee),  the  next 
established  the  same  year  (1786)  was  the  Great  Pee  Dee, 
divided  two  years  after,  in  1788,  and  called  the  Great  and  Little 
Pee  Dee;  Little  Pee  Dee,  as  far  as  the  number  of  members 
goes,  being  the  greater.  The  first  named,  in  1788,  reported  885 
whites  and  50  colored,  and  in  1789  only  369  whites  and  39  col- 
ored; while  Little  Pee  Dee  reported  598  whites  and  20  colored 
members. 

In  1796  James  Jenkins  traveled  the  Great  Pee  Dee  Circuit, 
and  states  that  it  embraced  portions  of  Williamsburg,  Sumter, 
Darlington,  and  Marion  counties;  the  larger  part  of  Marlboro 
county  being  in  the  Little  Pee  Dee  Circuit.  The  whole  of  the 
Pee  Dee  Valley,  one  of  the  fairest  portions  of  the  state,  has  al- 
ways been  favorable  to  Methodism.  The  country  was  early  pre- 
empted by  the  pioneers,  and  is  held  firmly  to  the  faith  up  to 
this  hour.  By  putting  on  record  all  now  known  of  that  early 
day,  and  taking  the  Santee,  Congaree,  and  Broad  rivers  as  the 
line,  very  nearly  one-half  of  the  state  will  have  been  brought  un- 
der review.  It  is  sad  that  so  little  is  on  record  concerning  the 
early  work  and  workers.  Only  here  and  there  are  incidents 
noted,  and  unless  put  on  record  permanently  very  little  will  be 
rescued  from  oblivion. 

The  Great  Pee  Dee  Circuit,  as  we  have  seen,  was  formed  by 
Jeremiah  Mastin  and  Hope  Hull  in  1786.  They  did  yeoman 
service,  calling  forth  the  high  approval  of  Coke.  Where  it  be- 
gan we  are  not  informed,  but  it  must  have  been  in  Britton's 
Neck,  on  its  lower  end,  the  river  proving,  from  the  difficulty  of 
crossing  it,  an  exceedingly  great  barrier.  In  more  modern  times 
to  reach  Georgetown  often  required  seven  miles  of  ferriage. 

The  old  Neck  Church  for  a  long  time  served  the  necessities 
of  the  people,  the  old  Ark,  lower  down  in  the  fork  of  the  rivers, 
being  more  recently  established.  A  glance  at  the  map  shows 
(192) 


EARLY  METHODISM  IN   THE  CAKOLINAS.  193 

the  Great  Pee  Dee  Kiver  running  down  from  North  Carolina, 
and  with  Georgetown,  Florence,  Darlington,  and  Chesterfield 
counties  on  the  western  side,  dividing  those  counties  from  Hor- 
ry, Marion,  and  Marlboro. 

The  Pee  Dee  Valley,  it  will  be  remembered,  was  entered 
by  Bishop  Asbury,  and  early  mention  made  of  Bennettsville, 
Beauty  Spot,  etc.  The  next  notice  in  the  journal  is  on  Febru- 
ary 2,  1790,  concerning  Flowers  Meetinghouse,  on  the  north 
side  of  Marion  Courthouse.  It  stood  near  a  large  oak  in  the 
yard  of  General  William  Evans.  James  Jenkins,  then  a  youth, 
had  gone  to  conduct  the  bishop  on  his  way  to  the  fourth  session 
of  the  South  Carolina  Conference  in  Charleston.  The  journal 
states:  "On  February  2,  1790,  we  came  to  Flowers  Meeting- 
house. We  had  a  lively  stir;  one  soul  found  peace,  and  I  had 
freedom  in  preaching."  Mr.  Jenkins  states:  "Glory!  glory! 
glory  be  to  God!  I  was  that  soul."  It  seems  that  soon  after- 
wards he  was  accustomed  to  hearty  shouting,  a  matter  quite 
common  then,  but  now  largely  gone  into  desuetude.  Some  did 
not  like  it  even  then.  One  said  that  "  it  was  a  new  religion,  and 
the  old  members  must  get  it,"  but  added,  "  If  this  be  religion, 
I  pray  the  Lord  to  keep  me  from  it."  Mr.  Jenkins  naively 
adds:  "I  fear  his  prayer  was  answered."  He  says  further: 
"Ever  after  this,  in  public  and  private,  I  have  praised  the  Lord 
aloud  whenever  I  have  felt  like  it;  for  if  I  can  help  it,  I  don't 
choose  to  help  it,"  And  why  should  any  man's  liberty  be  re- 
strained by  another  man's  conscience?  True,  by  it  he  earned 
the  sobriquet  of  "  Bawling  Jenkins,"  but  what  of  that?  Some 
of  the  wicked  said  that  even  the  apostles  at  Pentecost  were 
drunken. 

The  years  pass  on,  and  with  them  the  tide  of  life.  Sugg, 
Herbert,  Lilly,  Bonner,  Tolleson,  Lipsey,  Enoch  George,  and 
others  were  the  preachers  traveling  this  charge.  In  1796  Jen- 
kins and  Thomas  Humphries  were  on  Great  Pee  Dee.  It  was 
a  year  of  trial,  the  junior  preacher  helping  only  at  Quarterly 
Conferences;  yet  a  year  of  revival,  the  Jeffrey's  Creek  Church 
sharing  largely. 

The  old  Neck  Church  must  have  been  organized  in  1786.     It 

was  here  that  James  Jenkins  joined  in  1789.     The  society  seems 

to  have  declined,  for  in  1800  he  writes  of  "a  second  society 

raised  here."     Out  of  it  in  after  years  came  John  L.  Greaves, 

13 


194  EARLY  METHODISM  IN  THE  CAROLINAS. 

who  died  in  1826,  William  H.  Ellison  and  Richardson  (James 
J.),  who  died  in  1833. 

In  1802  Mr.  Jenkins,  being  presiding  elder,  held  a  Quarterly 
Conference  at  Harleeville.  Jonathan  Jackson  preached  on  "  the 
little  stone  cut  out  of  the  mountain,"  and  Mr.  Jenkins  on  being 
"weighed  in  the  balances."  Daniel  Asbury  used  to  tell  humor- 
ously of  a  Dutchman's  account  of  that  sermon.  He  said:  "I 
wents  to  de  camp  meetin',  and  one  Schenkins  breached.  His 
tex'  vas,  '  You's  veighed  in  de  palance  and  found  van  tin'.'  He 
vent  on  veighin'  many  beeples,  an'  at  las'  thro  wed  ole  Fisher 
into  de  palance,  an'  ole  Fisher  did  come  out  jes'  noting  at  all." 
But  he  weighed  something  afterwards — adorned  the  gospel,  and 
died  in  the  faith. 

About  this  time  Mr.  Jenkins  preached  the  funeral  sermon  of 
Moses  Wilson.  He  was  admitted  in  1795,  died  in  1808,  and  was 
buried  at  James  Skinner's,  on  Little  Lynch's  Creek.  A  more 
pious  or  upright  man  has  rarely  been  seen.  He  left  his  prop- 
erty to  the  Conference;  but  upon  Bishop  Asbury  saying,  "The 
kings  of  Israel  are  merciful  men,"  the  Conference  sent  it  to 
some  of  his  friends  who  were  needy.  This  same  year  (1803) 
Mr.  Jenkins  visited  Fayetteville,  N.  C.  There  was  a  small  so- 
ciety under  the  care  of  a  colored  man  named  Evans.  He  had 
leased  a  lot  for  seven  years,  and  commenced  building  a  church 
twenty  by  thirty  feet  out  of  rough-edge  materials.  This  was  the 
first  Methodist  church  in  the  place.  In  a  short  time  an  addi- 
tion of  ten  feet  was  made  to  it. 

In  the  fall  of  1805  Mr.  Jenkins  attended  a  camp  meeting 
at  the  noted  old  Gully  Camp  Ground,  in  Darlington  county. 
Here,  amid  much  opposition,  they  had  a  gracious  time.  George 
Dougherty,  the  presiding  elder,  reproved  from  the  stand  certain 
outlaws,  and  called  on  the  congregation  to  notice  if  the  judg- 
ments of  Heaven  did  not  overtake  them.  This  was  the  time 
when  Dougherty  gave  that  discourse  on  "the  swine  choked  in 
the  sea,"  so  graphically  described  by  Dr.  Lovick  Pierce  in 
"Sprague's  Annals":  "His  remarkable  skill  as  an  impromptu 
preacher  was  strikingly  displayed  at  a  camp  meeting  in  Dar- 
lington Circuit  in  1805.  At  this  meeting  the  assembled  row- 
dies hallooed,  cursed,  drank,  and  fought.  Preaching  they  would 
not  hear,  but  if  at  any  time  there  was  a  shout  raised  this  tu- 
multuous crowd  would   come  rushing   to   the  altar  of  prayer 


EARLY  METHODISM  IN  THE  CAROLINA^.  K5 

like  cattle  to  a  salt-lick,  laughing  and  profanely  ridiculing  the 
work  of  God.  On  Sunday,  under  the  preaching  of  James  Jen- 
kins— famous  through  all  that  country  for  having  a  stir  and  a 
shout — a  lady  began  praising  God  aloud.  The  rowdies  broke 
from  every  point  of  the  compass  and  came  thundering  into  the 
camp  like  a  herd  of  buffaloes.  Mr.  Dougherty  prepared  to  launch 
a  thunderbolt  at  them.  He  announced  his  text:  'And  the  herd 
ran  violently  down  a  steep  place  into  the  lake,  and  were  choked.' 
He  commented  upon  the  generous  policy  of  Satan,  showing  that 
he  cared  nothing  as  to  the  means  used  for  the  accomplishment 
of  an  object,  success  only  being  aimed  at.  If  dislodged  from  a 
man,  he  was  well  satisfied  to  enter  swine,  so  as  to  prejudice  men 
against  Christ.  Then  he  noticed,  first,  the  herd  into  which  the 
devil  entered;  secondly,  the  drivers  employed;  and,  thirdly,  the 
market  to  which  they  were  going.  And  then  he  began  an  expose 
of  the  infernal  entrances  into  men — the  agencies  employed,  un- 
der the  figure  of  drivers,  in  the  establishment  of  brothels,  saloons, 
gambling  hells,  and  other  auxiliaries  of  ruin.  It  was  pertinent, 
awful,  loving,  scathing,  and  unique.  He  swept  along  his  pathway 
like  a  blazing  comet,  drawing  such  pictures  of  vice  and  diaboli- 
cal intrigue  that  the  miserable  creatures  before  him  seemed 
spellbound.  Though  they  were  all  standing,  scarcely  a  man 
among  them  broke  ranks.  When  he  reached  his  imaginary 
market  with  them — the  end  of  an  abandoned  life — the  picture 
took  on  such  an  appalling  hue  that  an  involuntary  shudder 
seized  the  audience.  The  most  stout-hearted  sinners  present 
seemed  to  be  overwhelmed  with  amazement.  As  the  preacher 
began  to  draw  in  his  lines  upon  them  they  left  in  wild  confu- 
sion, and  were  soon  en  route  for  home." 

A  year  after,  and  it  may  have  been  at  this  very  Gully  camp 
meeting,  as  we  learn  from  Travis,  "  he  was  too  far  spent  to  at- 
tempt preaching;  but  on  the  Sabbath,  after  another  had 
preached,  he  arose,  and  propping  himself  against  the  book- 
stand, said:  'Brethren,  this  is  the  last  time  you  will  ever  recog- 
nize my  presence  among  you;  but  next  year,  when  you  have  a 
camp  meeting  here,  I  will  ask  my  heavenly  Father  to  permit  my 
mingling  with  you  around  that  altar;  and  although  in  person 
you  will  not  see  me,  I  expect  to  be  with  you  in  spirit,  rejoicing 
and  praising  God.'  For  a  time  a  deathlike  silence  of  weeping- 
prevailed,  broken  by  a  loud  burst  of  '  Glory  to  God! '    From 


196  EARLY  METHODISM  IN  THE  CAROLINAS. 

this  meeting  he  went  to  Wilmington,  N.  C,  and  in  a  few  weeks 
died." 

The  next  record  concerning  the  Great  Pee  Dee  Circuit  was 
in  1814  Joseph  Travis  had  located,  and  for  that  and  the  two 
following  years  had  opened  an  academy  at  Marion  Courthouse. 
There  being  no  church  in  the  village,  the  courthouse  was  used 
for  religious  services.  Mr.  Travis  preached  here  every  Wed- 
nesday night.  Regular  appointments  were  kept  up  in  the  coun- 
try, and  two  or  three  days'  meetings  were  frequently  held;  two 
excellent  local  preachers,  the  Rev.  Jesse  Le  Gett  and  the  Rev. 
Jesse  Wood,  living  near.  Ebenezer  Le  Gett — afterwards  of  the 
South  Carolina  Conference,  admitted  in  1827  and  located  in  1838 
— was  the  son  of  Jesse  Le  Gett.  Le  Gett  and  Woods  were  good 
preachers,  and  great  lovers  of  primitive  Methodism.  The  first 
named  was  somewhat  of  a  censor,  reproving  Travis  for  a  rather 
metaphysical  sermon  he  had  preached  that  not  ten  persons  out 
of  hundreds  attending  understood.  The  reproof  was  well  re- 
ceived by  Mr.  Travis,  and  he  greatly  profited  by  it. 

Immediately  after  the  war  of  1812  land  and  cotton  rose  in 
value.  A  gentleman  sold  land  at  twenty  dollars  an  acre  which 
shortly  before  would  not  have  brought  five  dollars.  Fearing 
that  he  had  sold  too  hastily,  he  wished  the  purchaser  to  rue  the 
bargain;  and  failing  in  this,  he  went  out  and  hanged  himself. 

In  1816  Bishop  Asbury  passed  through  Marion  for  the  last 
time,  stopping  several  days  and  nights  with  Mr.  Travis.  He 
was  on  his  way  to  the  General  Conference  in  Baltimore,  but  he 
never  reached  it.  Patience  and  entire  resignation  to  the  will  of 
God  were  manifested  by  him  from  day  to  day.  On  recovering 
often  from  paroxysms  of  pain  he  would  shout,  "Halleluiah! 
halleluiah ! "  On  his  long  and  arduous  life  being  referred  to, 
he  declared:  "  My  only  hope  of  heaven  is  in  the  merits  and  right- 
eousness of  the  Lord  Jesus  Christ." 

James  Jenkins  having  located  in  1813,  although  compelled  to 
labor  from  day  to  day  for  bread,  would  often  take  his  horse  out 
of  the  plow  to  serve  the  Church.  Much  of  his  time  was  devoted 
to  two  days'  meetings  in  Sumter  and  Darlington  counties,  por- 
tions of  which  were  embraced  in  the  old  Great  Pee  Dee  Circuit. 
About  this  time  he  preached  the  funeral  sermon  of  a  woman 
whose  husband,  a  Mr.  Meeks,  kept  a  tippling  shop  at  Cooters- 
boro  (?).     He  became  awakened,  converted,  and  was  long  after 


EARLY  METHODISM  IN  THE  CAROLINA*.  197 

a  class  leader  in  the  circuit.  The  next  year  Mr.  Jenkins  settled 
near  Bishopville.  The  country  at  that  time,  with  a  few  worthy 
exceptions,  was  close  akin  to  heathendom.  Bishopville  was  then 
called  the  Cross  Roads,  and  was  owned  by  an  old  woman  named 
Siugleton.  Sodom  was  not  much  worse.  Whisky  and  whisky 
shops  abounded.  Here  men  would  get  drunk,  quarrel,  fight, 
dance,  and  murder.  Several  persons  killed  themselves  drinking 
at  this  place;  and  the  old  woman's  two  sons  murdered  a  man 
and  had  to  flee  for  their  lives.  Bishopville  is  quite  another  sort 
of  place  to-day. 

In  1820  District  Conferences  for  local  preachers  principally 
were  instituted,  and  in  the  fall  of  1821  one  was  held  at  Catfish,  in 
the  Pee  Dee  Circuit;  Joseph  Travis,  presiding  elder,  presiding. 

During  1830  the  first  Methodist  church  in  Darlington  was 
completed,  and  was  dedicated  by  the  Revs.  Joseph  Moore,  Tur- 
rentine,  and  Jenkins.  At  this  place  there  were  several  conver- 
sions, among  them  Horatio  McClenagan,  who  for  many  years 
was  an  esteemed  local  preacher,  dying  in  the  faith.  There  had 
been  preaching  there  before,  but  no  society  had  been  formed 
until  this  time.  In  1831  Noah  Laney  and  A.  Hamby  were  on 
the  Darlington  Circuit,  and  there  was  a  second  revival  in  the 
village.  William  M.  Wightman,  who  was  on  the  Santee  Circuit 
that  year,  attended  this  meeting.  Two  of  the  principal  men  of 
this  neighborhood,  Gibson  and  Saunders,  had  been  at  variance 
for  years.  They  were  awakened,  and  meeting  at  the  chancel 
faced  each  other  and  electrified  the  audience  by  their  recon- 
ciliation. At  this  meeting  many  came  weeping  to  the  chancel 
for  prayers  without  any  invitation.  All  of  the  churches  in  Dar- 
lington shared  in  the  fruits  of  this  revival. 

The  forty-sixth  session  of  the  Conference — Bishop  Hedding, 
presiding;  William  M.  Wightman,  secretary — was  held  in  Dar- 
lington, January  26,  1832.  It  was  very  harmonious  and  well 
entertained.  There  was  not  another  session  held  here  until 
sixty  years  afterwards,  the  one  hundred  and  sixth — Bishop 
Granbery,  presiding;  H.  F.  Chreitzberg,  secretary.  This  Con- 
ference was  also  handsomely  entertained. 

In  1832  J.  J.  Allison  and  A.  McCorquodale,  the  preachers, 
aided  by  James  Jenkins,  held  a  meeting  continuing  for  near 
three  weeks.  Over  fifty  joined  the  different  churches.  It  was  a 
deep,  genuine,  glorious  work. 


198  EARLY  METHODISM  IN  THE  CABOLINAS. 

In  1825  the  church  in  Cheraw  was  organized  by  the  Rev. 
Charles  Betts.  Colonel  David  Harlee  was  for  many  years  one 
of  its  chief  supporters. 

In  1840  the  preachers  on  the  Pee  Dee  Circuit  were  Boud 
English,  presiding  elder;  John  R.  Pickett  and  A.  M.  Chreitz- 
berg.  The  circuit  extended  from  Parnassus  in  Marlboro  coun- 
ty to  the  Ark  in  Britton's  Neck,  and  from  the  Warhees  on  the 
Big  to  Little  Pee  Dee  River.  The  church  structures,  save  at 
Marion  Courthouse,  were  quite  ordinary,  some  twenty-four  be- 
ing served  every  two  weeks.  There  were  no  parsonages,  the 
wives  traveling  around  with  their  husbands.  The  amount  col- 
lected for  the  support  of  the  two  preachers  and  presiding  elder 
was  seven  hundred  dollars. 

Of  the  Little  Pee  Dee  Circuit  there  is  but  little  on  record. 
To  merely  enumerate  the  names  of  the  preachers  would  be  of 
no  profit.  So,  closing  up  the  record  of  the  eastern  half  of  the 
state,  attention  is  called  to  the  third  circuit  formed,  namely, 
Edisto,  bringing  the  western  section  into  view. 


CHAPTER  XXIII. 

The  Con-aree  Circuit-Broad  River  Circa it-Edisto  Circuit-Jacob  Barr's 
ConTeS-Saluda  Circuit-Bush  Kiver  Circuit-Cherokee  Circmt-Ca- 
tawba  Circuit-The  Old  Keowee  (Anderson)  Circuit:  Its  Quarterly  Con- 
ference  Journal;  Names  of  Officials;  Churches;  Fmauces-The  Old  Bush 
River  (Newberry)  Circuit  and  Station. 

THE  old  Congaree  Circuit  was  first  named  in  the  General 
Minutes    in   1809.     William   Scott  was   the   preacher  in 
charge  and  reported  four  hundred  and  forty-six  white  and  one 
hundred  and  one  colored  members  in  1810.     Lexington  and  a 
part  of  Richland  county  was  the  field  of  operation ;  the  Con- 
garee River  running  between  gave  the  name.     In  1834  it  was 
changed  into  Columbia  Circuit;  in  1850  divided  into  Lexington 
and  Columbia  circuits;   in   1868   the   Lexington   Mission   was 
formed,  and  is  now  incorporated  with  Lexington  Circuit;  and  m 
1872  the  Leesville  Circuit  was  set  off.     At  the  time  of  which  I 
write  the  Saluda  River  was  the  northern  boundary,  bnthow  far 
above  and  to  the  east  of  Columbia  the  circuit  extended  I  have 
no  certain  knowledge. 

The  names  of  the  preaching  places  m  1830  were  as  follows. 
Laurel  Chapel  (in  Orangeburg  county),  Crimes    Sandy  Run, 
Niece's,  Boiling  Springs,  Poindexter's,  Ralls's,  Halfway  House, 
Granby,  Mill  Creek,  Livingston's,  Justice's,  Dry  Creek,  Brown  s 
Chapel    Mt    Zion,  Donnovan's,  Smyrna,   Sharps,   Longtown, 
Ebenezer,  Rabb's,  Rollinson's,  English's,  Rock  Spring,  Piatt's 
Springs,  Logue's,  Lexington  Courthouse,  and  New  Hope,  twen- 
tv  eight  in  all-one  for  each  day  in   the  four  weeks    round; 
enough    one   would   think,  to  occupy  the   time  of    any  slow 
p  i   or   indeed  any  fast  one   as  well.     In  1831  Long's 
Schoolhouse  was  added,  and  possibly  some  other  dropped.  _  In 
1832  Bethel  and  Cureton's,  Hopkins's,  and  Heal  All  Springs 
nrroear-  in  1833,  Chestnut  Grove;  in  1834  Davis's  is  set  down. 
Methodist  preachers,   especially  the  early  ones,  were  rarely 
known  to  refuse  appointments-"  at  it,  and  all  at  it,  and  always 
at  it  "  seemed  to  be  the  rule.     So  accommodating  were  they  that 
thev  seemed  inclined  to  give  every  man  a  church  at  his  own 
door.     With  some  this  is  just  as  it  should  be,  but  may  it  not 

(lyy) 


200  EARLY  METHODISM  IN  THE  CAEOLINAS. 

militate  against  the  sociality  of  our  natures,  which  religion  is 
intended  to  foster?  and  may  it  not  make  the  service  so  cheap 
as  to  become  almost  worthless?  In  the  round  of  near  sixty 
years'  ministry,  the  writer  has  been  thrown  into  connection 
with  some  of  the  above  preaching  places,  and  the  memory 
thereof  is  not  altogether  refreshing.  Good  people,  and  I  don't 
know  but  that  the  bad  alike,  desire  to  see  things  couleur  de  rose; 
but  this  is  not  a  rose-colored  world,  alas!  Who  that  ever 
preached  at  Lexington  Courthouse,  in  the  old  battered  hull 
of  a  house,  doorless  and  shutter  less,  can  forget  it?  It  may  be 
better  now,  but  I  do  not  know  that  it  is.  And  Dry  Creek,  was 
it  not  appropriately  named,  for  was  it  not  exceedingly  dry? 
Laurel  Chapel  and  Sandy  Hun  have  more  pleasant  memories. 
Who  that  ever  knew  them  does  not  recall  the  Colclasures  and 
Louis  Pou?  And  there  was  old  Uncle  Peter  Buyck,  whose 
laugh  was  so  like  a  cry  that  when  he  prayed  it  puzzled  you  to 
tell  which  he  was  doing;  and  when  either  was  up,  you  wished 
it  vice  versa,  and  was  glad  when  both  were  ended.  Good  old 
man,  he  wanted  ordination  when  a  licentiate,  and  his  brethren 
would  not  recommend  him,  and  so  he  left  us.  But  who  know- 
ing him  would  have  supposed  that  his  grandfather  was  once  a 
wealthy  merchant,  and  that  the  last  named  Peter  was  the  owner 
of  and  resided  on  what  wras  once  a  fine  estate?  And  who,  in- 
deed, that  traveled  that  old  state  road  (remembering  that  long, 
lonely  reach  of  sand),  and  turned  off  to  Laurel  Chapel,  would 
have  supposed  himself  near  Commodore  Gillon's  fine  estate,  the 
Retreat?  He  was  the  commodore  of  Revolutionary  fame.  In 
fitting  out  privateers  in  the  war  he  obtained  loans  from  Peter 
Buyck,  a  wealthy  merchant  of  Amsterdam,  but  he,  not  receiving 
the  prizes  captured,  became  a  bankrupt.  After  the  Revolution 
he  went  to  Charleston  to  prosecute  his  claims,  and  was  reduced 
to  penury,  and  supported  himself  by  dealing  in  empty  bottles. 
Commodore  Gillon.  left  the  city  and  settled  on  the  Congaree 
River,  three  or  four  miles  above  Totness,  embellishing  his  resi- 
dence with  taste  and  elegance.  Johnson,  in  his  traditions  of 
the  Revolution,  states:  "A  son  of  Peter  Buyck  came  forward 
about  1794  with  claims  against  the  estate,  and  produced  a  mort- 
gage of  the  elegant  place,  the  Retreat.  He  certainly  became 
the  owner  of  it,  and  a  grandson  of  Peter  Buyck  is  still  the  pro- 
prietor and  resident  at  Gillon's  Retreat." 


EAliLY  METHODISM  IN  THE  CABOLINAS.  201 

Louis  Pou  worshiped  at  Sandy  Bun,  and  not  far  away  was 
his  home;  the  home  of  the  itinerant  preacher  likewise,  where 
his  devoted  wife  and  daughters  cheered  him  with  their  kind  at- 
tentions. Brother  Pou  was  a  faithful  official  of  the  church,  al- 
ways in  his  place  as  recording  steward.  Clarence  A.  Graeser 
was  another  who,  as  long  as  he  represented  Granby,  made  it 
the  foremost  charge  in  the  circuit. 

Piatt  Springs  was  the  seat  of  an  academy  of  high  order  in 
the  past.  Here  Lucius  Bellinger  was  inducted  into  the  myste- 
ries of  Ceesar,  and  learned  something,  doubtless,  of  the  pons  as- 
sinorum.  I  wish  the  old  veteran  had  given  us  some  of  his 
knowledge  of  men  and  things  hereabout  at  that  time.  This  is 
as  far  as  my  own  personal  knowledge  of  the  same  concern- 
ing the  old  Congaree  Circuit  goes.  Anything  further  must  be 
wrought  out  of  the  old  records  before  me. 

The  Quarterly  Conference  for  1830  was  of  the  following  or- 
der: William  M.  Kennedy,  presiding  elder;  Frederick  Bush 
and  B.  N.  Kelly  (a  supply),  circuit  preachers;  John  D.  Sharp 
and  Samuel  Smoke,  local  preachers;  A.  S.  Edgeworth  and 
William  C.  Bell,  exhorters  and  stewards;  Louis  Pou,  steward; 
Pressly  Garner,  Jacob  C.  Slappy,  C.  Murph,  J.  D.  Brown,  A. 
Elkins,  D.  Sti vender,  T.  Parrot,  J.  Livingston,  Martin  Baker, 
class  leaders. 

In  after  years,  up  to  1836,  as  far  as  the  present  records  run, 
the  following  are  set  down  as  members:  John  N.  Kennedy, 
Benjamin  Tradewell,  N.  D.  C.  Colclasure,  and  Christian  Mood, 
local  preachers;  C.  A.  Graesar  and  Thomas  Starke,  stewards; 
G.  Godbold,  William  F.  Snead,  John  Sewell,  William  Watson, 
John  Donnovan,  Moses  Duke,  Henry  Niece,  William  Miles, 
James  Loreman,  William  Purse,  John  Bowan,  J.  Graham,  and 
David  Davis,  class  leaders;  and  Joab  Cotton,  steward. 

The  last  name  recalls  an  incident.  The  Bev.  J.  B.  Pickett 
meeting  one  on  the  road  within  these  boundaries,  inquired  his 
name.  "  Cotton,"  was  the  reply.  "  And  mine,"  said  the  preach- 
er, blandly,  "  is  Pickett."  The  other  became  very  much  excit- 
ed, and,  beginning  to  pull  off  his  coat,  demanded  if  he  meant 
to  insult  him.  The  preacher  had  much  trouble  to  show  that  he 
did  not  intend  to  pick  him. 

The  Edisto  Circuit  is  said  to  have  been  formed  by  Isaac 
Smith.     It  is  not  named  in  the  General  Minutes  for  1786,  and 


202  EARLY  METHODISM  IK  THE  CAROLINAS. 

that  year  Henry  Willis  and  Smith  were  in  Charleston,  Smith 
extending  his  labors  in  the  country;  but  in  1787  it  is  named,  with 
Edward  West  as  preacher  in  charge.  It  is  said  to  have  extended 
from  the  Savannah  Eiver  to  within  thirty  miles  of  Charleston, 
and  from  Coosa whatchie  Swamp  to  Santee  Eiver.  The  Edisto 
Eiver  empties  into  the  Atlantic  about  midway  between  Charles- 
ton and  Beaufort,  running  up  into  Lexington  county.  Thus 
this  early  circuit  took  in  all  the  lower  part  of  the  state.  In 
1788  Henry  Bingham  and  William  Gassaway,  and  in  1789  Isaac 
Smith  and  Lemuel  Andrews,  were  the  preachers.  Thus  was 
Isaac  Smith  on  his  old  mission  ground.  It  was  a  year  of  trial, 
dissensions  abounding,  and  some  of  his  own  particular  friends 
becoming  opposed  to  him,  but  before  the  close  of  the  year  all 
was  healed. 

It  must  have  been  in  1786  that  Henry  Willis  visited  the  Cattle 
Creek  section  of  Edisto  Circuit,  for  the  next  year  he  was  in  New 
York,  and  never  again  in  Carolina,  dying  triumphantly  in  1808. 
So  it  was  in  1786  that  Willis  preached  in  a  Lutheran  church  on 
Cattle  Creek.  Jacob  Barr  was  an  old  Continental  officer,  and 
at  the  investment  of  Charleston  was  on  duty  at  Sullivan's  Isl- 
and. After  the  war  he  married  and  settled  in  Orangeburg  coun- 
ty. On  Willis's  visit  he,  with  others,  attended,  strongly  preju- 
diced against  Methodist  preachers.  As  money  was  said  to  be 
their  object,  Mr.  Barr  took  care  to  leave  his  parse  at  home.  He 
was  deeply  affected  by  the  service,  concluding  that  the  man  must 
be  a  god,  or  else  the  servant  of  God.  He  united  himself  with 
Methodism.  A  storm  of  persecution  arose,  and  the  infant  so- 
ciety was  compelled  to  leave  the  Lutheran  meetinghouse;  but 
they  soon  built  a  neat  house  of  worship.  Its  site  is  now  within 
the  lines  of  the  old  Cattle  Creek  Camp  Ground.  Mr.  Barr  be- 
came a  local  preacher,  and  on  the  15th  of  June,  1823,  died  in 
his  seventieth  year.  His  last  words  were,  "I  am  going  to  glo- 
ry." His  son,  grandson,  and  great-grandson  were  all  Methodist 
preachers. 

The  metes  and  bounds  of  Broad  Eiver  Circuit  are  now  inde- 
finable. It  extended — that  is,  the  river — northwestwardly  above 
Columbia  into  North  Carolina,  having  the  counties  of  New- 
berry, Union,  and  Spartanburg  on  the  west,  and  Fairfield,  Ches- 
ter, and  York  on  the  east;  Bush  Eiver  emptying  into  Saluda 
and  Saluda  into  Broad  Eiver,  Enoree  and  Tiger  rivers  empty- 


EARLY  METHODISM  IN   THE  CABOLINAS.  203 

ing  into  Broad  just  above.  In  1786  Stephen  Johnson  was  on 
the  Broad  River  Circuit;  in  1787,  John  Mason  and  Thomas 
Davis;  in  1788,  William  Partridge.  This  year  Saluda  Circuit 
appears— Lemuel  Andrews,  preacher;  in  1789  Cherokee  Circuit, 
already  noticed— John  Andrews  and  Philip  Mathews,  preachers; 
also  Bush  River  (Newberry )— William  Gassaway,  preacher.  In 
1790  Catawba  first  appears— Jonathan  Jackson,  preacher  in 
charge;  and  in  1791  Union,  afterwards  Enoree,  already  noted. 
In  1794  Black  Swamp  appears— Jonathan  Jackson,  preacher  in 
charge.  In  1801  the  entire  state  was  in  one  district;  James 
Jenkins,  presiding  elder,  with  ten  charges.  In  1802  there  were 
two  districts:  Saluda,  seven  charges,  under  George  Doughler, 
presiding  elder;  and  Camden,  eight  charges,  under  James  Jen- 
kins, presiding  elder.  In  1803  Sandy  River  was  set  off;  Coleman 
Carlisle,  preacher  in  charge.  In  1804  Union  was  changed  to 
Enoree  and  Sandy  River,  and  Bush  River  and  Keowee  united. 
In  1805  Columbia  was  first  named,  with  Bennett  Kendrick, 
preacher  in  charge. 

It  is  absolutely  impossible  to  be  minute  and  correct  in  noting 
all  changes  of  the  charges;  only  a  general  outline  can  be  given, 
and  our  object  is  to  set  down  all  now  known  of  the  prominent 
charges  in  our  Conference. 

The  old  Keowee  Circuit  lies  within  the  boundaries  of  Ander- 
son county.  In  the  General  Minutes  it  is  first  mentioned  as 
separate  from  other  charges  in  1802.  Its  name  was  changed 
to  Pendleton  in  1833,  then  to  Anderson  Circuit  in  1835;  and 
nearly  within  the  same  boundaries  are  now  the  Anderson  and 
Williamston  stations,  Walhalla  and  Pendleton,  Anderson  and 
Sandy  Springs  circuits. 

Division  and  subdivision,  and  division  again,  have  long  been 
the  order  of  Conference  action,  sought  to  be  retarded  often  by 
some  croaking  cry  of  ruin.  Yet  the  ruin  is  hard  to  be  discov- 
ered, unless  the  multiplication  of  churches,  members,  preach- 
ers, and  charges  betokens  it.  A  short-sighted  policy  would  have 
held  on  to  the  old  four  and  six  weeks'  circuits,  if  for  no  other 
reason,  that  large  families  might  be  supported;  but  results 
prove  that  better  work  gives  better  pay,  and  greater  stability 
and  force  to  all  religious  action.  This  old  circuit  is  a  proof 
in  point,  as  may  likely  be  seen  before  this  present  reading  is 
ended. 


204  EARLY  METHODISM  IN  THE  CAROLINAS. 

The  old  journal  in  my  possession  extends  from  1833  to  1844. 
There  is  little  of  interest  in  it,  save  in  the  exhibit  of  finances 
in  completeness  rarely  equaled.  So  exact  was  the  recording 
steward  (I  knew  him  well)  that  an  error  of  half  a  cent  in  a  bal- 
ance-sheet would  have  caused  him  trouble  until  rectified.  Most 
Conference  journals  lack  in  this  important  feature.  It  is  rare- 
ly the  case  that  the  proceedings  of  the  "  fifth  quarter  " — a  tech- 
nicality well  understood  by  Methodist  preachers — are  put  on 
record,  and  the  charge  thereby  often  loses  its  credit.  By  the 
way,  ought  not  this  to  be  incorporated  in  the  order  of  business 
of  a  Quarterly  Conference?  And  will  not  those  having  charge 
of  the  matter  insert  another  question,  to  this  effect:  What  was 
collected,  and  how  expended,  in  closing  the  business  of  the  past 
year?  *  It  would  hurt  nobody,  and  in  case  there  had  been  a  heavy 
deficiency,  it  would  be  a  gentle  reminder  to  all  to  do  better.  Loss 
lies  often  in  a  slovenly  way  of  doing  business. 

But  to  take  up  the  old  Keowee  records.  The  Quarterly  Con- 
ference for  1833,  sixty-three  years  ago,  had  Malcolm  McPherson 
for  presiding  elder,  and  John  W.  McCall  as  preacher  in  charge. 
Local  preachers:  Levi  Garrison,  Robert  Gaines,  R.  Shockley, 
William  G.  Mullinax,  Philip  Elrod,  Willis  Dickerson.  Ex- 
horters:  William  Rhodes,  Samuel  Hamby,  James  Shockley, 
Basil  Smith.  Class  leaders:  Lawson  Mullinax,  John  Golden, 
Thomas  Gassaway,  Anderson  Smith,  Thomas  Evatt,  William 
Fleming,  Robert  Pickins,  Joel  Ledbetter,  John  Ledbetter,  Wes- 
ley Earp,  John  Morris,  Hugh  H.  Whittecur,  Sidney  Smith,  Al- 
len Harbin,  John  Adams,  James  Holland,  Thomas  Carpenter, 
Dugal  McKellar,  James  B.  Clark,  Washington  Clark;  and  Gar- 
rison Linn,  steward. 

The  churches  forming  the  circuit  were  Anderson  Court- 
house, Ebenezer,  Mount  Zion,  Sharon,  Sword's,  Wesley  Chap- 
el, Shiloh,  Snow  Hill,  Lynn's,  Bethel,  Sandy  Springs,  Bethesda, 
Cooper's  Chapel,  Rhuhama,  Siler's,  Providence,  Asbury,  Smith's 
Chapel,  Pendleton;  nineteen  in  all. 

The  sums  collected  at  these  churches  for  the  year  1833 
ranged  from  $19.95,  the  highest,  to  50  cents,  the  lowest  amount 
contributed,  making  an  aggregate  of  $105.39.  The  traveling 
expenses  paid  amounted  to  $11.68|,  leaving  $93.70|,  of  which 
the  presiding  elder  received  $21,  leaving  to  the  preacher  in 

*This  was  done  at  the  Atlanta  General  Conference. 


EARLY  METHODISM  IN  THE  CAROLINAS.  205 

charge  $72. 70 J.  White  members  in  the  circuit,  754;  an  aver- 
age per  member  of  12^  cents — not  an  excessive  amount,  one 
would  think,  allowing  that  the  laborer  was  at  all  worthy  of 
his  hire. 

In  1834  James  Stacy  was  the  preacher  in  charge.  Finances 
were  better,  $156.87-|  cents  being  collected.  After  deducting 
$13.86  for  traveling  expenses,  $148.01^  was  left,  of  which  the 
presiding  elder  received  $43,  leaving  to  the  preacher  more  than 
his  full  claim,  $100.01-?,.  Membership,  792;  an  average  of  18 
cents  per  member — an  improvement  certainly.  One  still  great- 
er is  seen  in  1835,  but  then  there  were  three  preachers  to  pay 
instead  of  two.  The  presiding  elder  received  $55.75,  the 
preacher  in  charge  $100,  and  the  junior  preacher  $49.50,  ag- 
gregating $205.25.  Membership,  783;  an  average  per  member 
of  26  cents. 

This  improvement  doubtless  led  to  the  appointment  of  a  man 
of  family  in  1836,  and  $100  was  allowed  for  his  family  expenses. 
But  alas  for  the  vanity  of  human  hopes!  only  $165.61  was 
raised,  paying  the  presiding  elder  $28,  the  balance,  all  told, 
to  the  preacher  in  charge.  Membership,  615;  an  average  per 
member  of  25  cents. 

The  returns  for  1837,  1838,  and  1839  are  imperfect,  some 
vandal  having  defaced  them.  The  record  for  1840,  however,  is 
complete.  The  Rev.  William  M.  Wightman  was  the  presiding 
elder,  and  John  H.  Zimmerman  the  preacher  in  charge.  This 
year  there  was  a  surplus  sent  to  Conference.  The  following  are 
the  collections  in  detail: 

Anderson  Courthouse $27  75 

Smith's  Chapel 16  00 

Bethel 6  62J 

Bethesda 9  00 

Rhuhama 13  25 

Asbury  Chapel 10  25 

Sandy  Springs 14  94 

Sword's 1  25 

Pendleton 13  25 

Mount  Zion 10  50 

Sharon 7  00 

Wesley  Chapel 6  25 

Lynn's 1  00 

Siler's 8  25 

Providence 21  25=$  166  56| 


206  EARLY  METHODISM  IN  THE  CAROL1NAS. 

A  PPROPRIATIONS. 

Presiding  elder $35  50 

Traveling  expenses 3  50=$    39  00 

Preacher  in  charge,  quarterage 100  00 

Traveling  expenses 16  00=     116  00 

Shoeing  horse 1  3H 

Sent  to  Conference 1 0  25 

Total $106  56J 

The  reader  will  find  that  the  account  does  not  balance  by 
one  quarter  of  a  cent;  but  put  the  Sandy  Springs  collection 
at  $14.93§  (doubtless  the  correct  amount,  which  an  exuberant 
liberality  made  $14.94),  and  the  discrepancy  at  once  disappears. 
In  1841  the  whole  amount  collected  was  $204.75;  in  1842,  to 
pay  three  preachers,  $253.92;  and  in  1843,  $303.69. 

This  closes  the  record,  and  is  sufficient  to  show  that  the  min- 
istry, at  this  time  at  least,  was  not  burdensome;  and  most  of 
all,  that  these  servants  of  the  Church  were  certainly  not  lovers 
of  filthy  lucre.  St.  Peter  says:  "  Feed  the  flock  of  God  which  is 
among  you,  taking  the  oversight  thereof  not  by  constraint,  but 
willingly;  not  for  filthy  lucre,  but  of  a  ready  mind."  So  did  these 
men,  undoubtedly.  If  not,  there  is  no  such  virtue  on  the  earth. 
Just  consider  that  for  an  entire  decade,  from  1833  to  1843,  the 
total  amount  contributed  (from  twenty  churches)  for  their  sup- 
port was  $1,685.62,  giving  an  average  for  each  year  of  $168.56; 
averaging  to  the  twenty-five  preachers,  fifteen  of  whom  were 
men  of  family,  $67.42,  an  average  per  member  for  ten  years' 
service  of  $2.60.  Is  it  possible  for  economy  of  expenditure 
to  go  farther?  If  love  of  filthy  lucre  moved  them,  it  is  very 
clear  that  the  appetite  grew  not  on  what  it  fed  upon.  I  am 
well  aware  that  an  average  is  not  a  standard  of  Christian  liber- 
ality, yet  it  cannot  be  denied  that  it  forcibly  brings  out  the  lack 
ol  that  quality  and  the  ridiculously  low  value  put  by  many  on 
the  gospel.  The  poverty  of  the  Church  is  the  usual  excuse  for 
failure  in  supporting  the  gospel,  so  that  it  might  readily  be 
concluded  that  the  half,  or  nearly  the  whole,  of  one's  income 
was  necessary  to  that  end;  but  if  it  can  be  shown  that  there 
is  no  such  requisition,  but  that  in  fact  the  gospel  has  been 
preached  for  a  long  series  of  years  at  a  little  cost — we  will  not 
say  at  what  to  the  preachers  themselves,  but  most  certainly 
at  a  very  ridiculously  low  cost  to  the  aggregate  membership — 
then  assuredly  the  averages  are  useful. 


EARLY  METHODISM  IN  THE  CAEOLINAS.  207 

At  no  time  within  the  period  named  did  the  collections  reach 
three  hundred  dollars,  two  hundred  and  fifty-three  dollars  be- 
ing the  highest  amount  any  one  year,  and  ninety-four  dollars 
and  twenty-five  cents  the  lowest.  For  the  next  decade  there 
was  not  much  improvement;  the  writer  knows  whereof  he  af- 
firms, the  figures  only  lacking  to  confirm  the  fact.  But  what 
good  comes  of  this  raking  up  the  past,  and  the  portrayal  of  the 
poverty  of  the  Church,  and  the  poor  pay  of  its  preachers?  Just 
this,  if  no  more,  that  men  may  understand  that  the  ministry  are 
not  so  mercenary  as  many  suppose.  The  world  is  fully  agreed 
that  the  laborer  is  worthy  of  his  hire,  and  sees  no  difficulty  in 
the  abandonment  of  the  work,  if  the  hire  be  withheld;  but  here 
are  instances  of  the  one  not  forthcoming  and  the  other  still  go- 
ing on.  Nor  is  this  a  solitary  case.  All  over  a  widespread  con- 
nection this  has  been  going  on,  and  is  still  going  on  to  this  hour. 

Methodism  has  never  yet  recognized  the  ministerial  life  as 
professional  merely;  it  requires  a  divine  call;  it  is  a  vocation 
emphatically.  All  that  is  proffered  is  a  support;  but  that  this 
ought  to  be  given,  no  sane  mind  doubts.  Many  have  prayed 
fervently,  and  often,  "Give  him  souls  for  his  hire,"  but  all 
know  that  he  cannot  eat,  drink,  or  wear  them;  and  how- 
ever excellent  they  are  in  the  currency  of  heaven,  payable  at 
the  great  judgment  day,  what  in  the  name  of  common  sense 
is  the  man  to  do  until  pay-day  comes  round?  There  must  be 
an  inconceivable  littleness  of  soul  about  one  who  insists  on  this 
as  the  only  mode  of  payment;  and  we  are  not  surprised  at  a 
preacher's  rejoinder  to  one  urging  it:  "Souls!  A  thousand 
such  as  yours  would  make  a  very  poor  meal." 

Deficiency  in  payments  of  salary  was  not  unfrequent  in  the 
annals  of  Methodism  in  Carolina.  But  matters  were  not  so  to 
remain  in  this  old  Keowee  Circuit.  The  large  four  weeks' 
circuit  of  twenty-four  appointments,  mostly  served  on  week 
days,  was  to  give  place  to  smaller  fields  and  better  culture. 
And  in  the  year  1875,  when  this  calculation  was  first  made — 
where  twenty  years  before  scarcely  three  hundred  dollars  per 
annum  could  be  raised  for  ministerial  support,  and  where 
thirty  years  before,  for  ten  consecutive  years,  only  $1,600 
was  raised — within  the  same  boundaries  $1,880.94  was  contrib- 
uted for  the  support  of  five  families,  besides  $381.10  for  the 
general  collections  of  the  Church;  and  the  singularity  is  that 


208  EARLY  METHODISM  IN  THE  CAROL1NAS. 

two  weak  stations  paid  double  the  amount  of  the  two  strong  cir- 
cuits.    The  statement  is  as  follows: 

Average  per  Member. 
For  Salary.  Gen.  Col. 

Anderson  Station $5  12  $1  01 

Williamston  Station 4  35  1  18 

Anderson  Circuit 75  16 

Pendleton  Circuit 72  09 

Anyone  desiring  to  see  the  advance  over  1875  in  this  year  1896 
has  but  to  refer  to  our  Conference  Minutes  for  the  facts.  At  a 
rough  calculation  over  §4,000  was  collected  for  salaries  alone. 

Newberry  county  is  celebrated  as  containing  a  population 
noted  for  industry  and  good  morals.  It  lies  between  the  Eno- 
ree  and  Saluda  rivers,  with  a  corner  of  Lexington  and  the  whole 
of  Laurens,  and  parts  of  Fairfield  and  Union  counties  forming 
the  other  boundaries,  with  an  average  extent  of  country  of  about 
twenty-four  square  miles;  within  it  was  Bush  River,  which 
gave  name  to  the  original  circuit.  The  Bush  River  (New- 
berry) Circuit  is  first  named  in  the  General  Minutes  in  1789, 
with  William  Gassaway,  preacher  in  charge.  In  1801  it  was 
called  Bush  River  and  Cherokee,  a  mistake  likely,  as  the  num- 
bers are  given  for  Bush  River  and  Keowee,  and  so  called  until 
1805;  Keowee  being  separate  in  1806,  and  so  remaining  until 
1820,  when  it  was  changed  to  Newberry,  with  Coleman  Carlisle 
and  J.  L.  Jerry,  preachers. 

The  Bush  River  Baptist  Church,  near  the  river  and  twTelve 
miles  southwest  from  Newberry  Courthouse,  was  constituted 
in  1771  by  elders  Philip  Mulkey  and  Samuel  Newman.  In 
1773  Elder  Thomas  Norries,  a  Primitive,  practicing  feet  wash- 
ing, and  who  died  in  1780,  was  the  pastor.  The  Duukards  were 
there  anterior  to  the  Revolution,  and  the  Universalists,  under 
Giles  Chapman,  highly  esteemed  according  to  O'Neal's  Annals, 
began  to  preach  in  1782.  Their  faith  had  but  limited  influence, 
and  there  is  no  church  organization  to-day.  In  1802  there  was 
a  great  revival  of  religion  in  the  Baptist  Church;  the  "jerks" 
troubling  them  as  it  troubled  all  religious  bodies  of  that  time. 

The  first  Methodist  church  is  supposed  to  be  at  Ebenezer, 
but  Bethel  (Finch's)  may  have  been  before  it.  If  George  Clark, 
formerly  an  itinerant,  was  admitted  in  1792  and  located  in  1802, 
this  is  hardly  likely;  for  Finch's  is  mentioned  in  1794,  and  Lem- 
uel Andrews  was  on  Saluda  Circuit  in  1788. 


EARLY  METHODISM  IN  THE  CAR0L1XAS.  209 

The  very  last  record  of  the  Newberry  Circuit,  within  a  late 
period,  is  from  the  Rev.  J.  B.  Traywick's  account  in  the  "New- 
berry Annals,"  to  which  we  are  indebted  for  the  following: 

"The  first  Methodist  church  in  Newberry  county  may  have 
been  at  Mt.  Bethel  Academy,  a  Quarterly  Conference  being 
held  at  Mr.  Finch's  house  in  1788.  Mt.  Pleasant  was  built 
about  1822.  The  first  structure  was  plain;  the  present  one  was 
erected  about  1862.  A  gift  of  about  one  thousand  dollars  was 
left  by  Micajah  Suber  toward  its  erection.  It  is  now  in  the 
Prosperity  Circuit.  Among  the  first  members  were  the  Good- 
wins, Oxnears,  Lyleses,  Gilliams,  and  Hattons.  The  Grahams, 
Eptings,  Adamses,  Cromers,  and  Willinghams  were  among  the 
officials.  It  is  about  five  or  six  miles  from  the  site  of  old  Mt. 
Bethel.  New  Hope,  organized  in  1795,  had  Salem  added  in 
1835.  The  church  was  built  in  1831.  New  Chapel,  an  old  log- 
house,  stood  one  mile  from  the  present  building,  and  gave  way 
in  1830  to  a  neat  frame  building,  when  in  1879  the  present 
structure  was  erected,  Isaac  Herbert  being  foremost  in  that 
good  work.  Zion  was  organized  and  the  first  church  built  in 
1813;  Tranquil  in  1799,  Tabernacle  in  1842,  Mt.  Tabor  in  1820, 
and  Ebenezer  in  1814.  The  Kilgores  have  been  associated  with 
it  for  sixty  years,  and  the  Slighs  for  more  than  forty." 

Newberry  Station  was  organized  in  1833.  Newberry  rejoiced 
in  a  great  revival  in  1831,  which  resulted  in  the  building  up  of 
both  the  Baptist  and  Methodist  churches.  It  remained  in  the 
circuit  until  1854,  when  it  was  set  off  as  a  station;  John  R. 
Pickett,  preacher  in  charge.  The  present  church  structure  has 
been  in  use  over  sixty  years,  but  is  expected  soon  to  give  place 
to  a  more  modern  building,  in  keeping  with  the  wealth  and  re- 
spectability of  the  congregation. 
14 


CHAPTER  XXIY. 

Winnsboro  Circuit:  Preachers  in  1835;  Rev.  Samuel  Leard ;  Full  Description 
of  the  Circuit  Then — Changes  of  Conference  Boundaries— Loss  of  Thou- 
sands of  Members  in  Ours — Divide,  but  to  Increase — Brief  Notices  of  Pi- 
oneers: Joseph  Moore,  George  Clark,  John  Harper,  and  Lewis  Myers. 

IT  is  exceedingly  difficult  to  get  the  exact  metes  and  bounds 
of  the  earlier  circuits,  the  names  as  well  as  territory  con- 
stantly changing.  The  first  mention  in  the  General  Minutes  of 
the  territory  covered  by  the  old  Winnsboro  Circuit  is  in  1803, 
then  called  Sandy  River,  with  Coleman  Carlisle  the  preacher. 
In  1804  it  was  called  Enoree  and  Sandy  River.  In  1805  Sandy 
River  was  dropped  and  the  circuit  continued  as  Enoree  until 
1812,  when  it  was  again  called  Sandy  River — William  Gassaway 
and  John  Bunch  the  preachers — so  continuing  for  twenty-two 
years,  to  1833.  In  1834  it  was  changed  to  Winnsboro  Circuit, 
with  Joseph  Holmes  and  J.  H.  Wheeler  the  preachers,  and  in 
1835  Joel  W.  Townsend  and  Samuel  Leard.  In  1853  Winns- 
boro and  Chester  Station,  Chester  Circuit,  and  Fairfield  Circuit 
were  formed,  so  remaining  until  1858,  when  Rocky  Mount  was 
set  off.  In  1859  Sandy  River  Mission  was  added,  and  it  so 
remained  during  the  civil  war.  Now  there  are  nine  separate 
charges — Chester  Station,  Chester  Circuit,  Winnsboro  Sta- 
tion, East  Chester  Circuit,  Richburg,  Blackstock's,  Ridgeway, 
Fairfield,  Monticello,  and  Cedar  Creek  circuits — within  the  old 
boundary.  We  can  go  no  farther  back  than  to  1803,  unless  Sa- 
luda Circuit  or  Bush  River  held  a  portion  of  this  territory. 
From  1804  to  1833  it  was  served  by  such  men  as  Daniel  As- 
bury,  William  M.  Kennedy,  Griffin  Christopher,  John  Howard, 
Samuel  Dunwody,  and  Charles  Betts,  closing  in  1833  with 
Whitefoord  Smith  as  junior  preacher,  in  1834  with  Holmes  and 
Wheeler,  and  in  1835  with  Joel  W.  Townsend  and  Samuel  Leard. 
To  Brother  Leard  we  are  under  obligations  for  his  memorial 
address  in  Chester  in  1886,  from  which  we  gather  matters  of 
interest  as  here  presented. 

The  circuit  in  1835  embraced  the  counties  of  Fairfield,  Ches- 
ter, a  small  part  of  Richland,  and  a  corner  of  York — twenty- 
four  appointments,  filled  in  twenty-eight  days,  leaving  two  days 
(210) 


EARLY  METHODISM  IN  THE  CAROLINAS.  'Ill 

to  ride  between  distant  points,  and  two  for  rest.  With  preach- 
ing, meeting  classes,  and  other  pastoral  duties,  to  say  nothing 
of  the  travel  the  preacher's  time  was  fully  employed.  His  hours 
for  study  were  on  horseback  and  occasionally  in  afternoons  or 
evenings.  The  churches  were  Monticello,  Shiloh,  Bethel,  Ce- 
dar Creek,  Mount  Pleasant,  Pine  Grove,  Winnsboro,  Gladden's 
Grove,  Bethesda,  Ebenezer,  Mount  Moriah,  Union,  Liberty, 
Chesterville,  Smith's  Chapel,  Armenia,  New  Hope,  Flat  Bock, 
Zion,  Cove,  Branch,  Bethlehem  or  Stockdale's,  and  some  other 
points,  names  forgotten  or  ceasing  as  places  of  worship. 

Monticello  held  the  parsonage — a  small  building,  needing  re- 
pairs badly,  and  but  half  furnished.  Much  of  the  aristocratic 
element  in  Fairfield  county,  both  as  to  wealth  and  position,  was 
here.  Dr.  Pierson  and  his  cultured  and  fashionable  wife  lived 
here.  He  was  a  gentleman  of  the  old  school,  and  to  the  end  of 
his  life  maintained  an  elegant  hospitality.  The  Rev.  Joseph 
Holmes,  once  an  acceptable  member  of  the  Conference,  who 
located,  exerted  a  fine  influence.  He  was  of  solid  intellect,  well 
informed;  a  devout  man,  fully  exemplifying  the  doctrine  of  ho- 
liness. His  brother  William,  a  local  preacher,  lived  near  Shi- 
loh: he  was  rather  superior  in  intellect  to  Joseph,  and  a  man 
of  wealth  and  good  business  qualifications;  also  an  excellent 
preacher,  with  a  very  worthy  family.  They  were  the  sons  of  a 
pious  Associate  Beformed  elder,  whose  habit  was  often  to  seek 
out  retirement  in  the  field  for  prayer  with  his  boys. 

Near  Shiloh'  lived  the  Cooks,  the  Bobinsons,  the  Buffs,  and 
many  others  deserving  record. 

Cedar  Creek  was  a  point  where  Methodism  made  some  of  her 
finest  triumphs.  The  church  structure  itself  was  of  the  very 
humblest  appearance — a  long,  low  building  of  wood,  and,  when 
seen  by  the  writer,  was  in  the  very  last  stages  of  decay.  But 
the  "living  stones"  were  "elect  and  precious."  The  Bev.  J.  P. 
Cook,  a  local  preacher  from  the  North,  of  rare  intellect  and 
eloquent  speech,  exerted  a  fine  influence;  Nathan  Center,  an 
old  patriarch  of  much  intelligence  and  devotion  to  the  Church; 
Dr.  Thomas  B.  Center,  his  son,  a  graduate  of  the  South  Caro- 
lina College,  an  excellent  physician  and  kind  neighbor,  dy- 
ing some  time  after  the  civil  war  at  the  advanced  age  of 
seventy-five  years;  Colonel  D.  D.  Finley,  still  older,  who 
after  great  affliction  passed  to  his  reward.     Adam  Du  Bard,  at 


212  EARLY  METHODISM  IN  THE  CAROLIXAS. 

Mt.  Pleasant,  an  efficient  steward  and  devotedly  pious,  was 
murdered  while  on  his  way  to  Columbia.  Daniel  Ruff  was  for 
many  years  a  steward  at  Pine  Grove,  and  dying,  left  many  to- 
kens of  piety  and  devotion  to  Christ. 

In  Winnsboro  were  many  fine  representatives  of  olden  time 
Methodism,  among  them  John  E.  Buchanan  and  his  excellent 
wife.     Mr.  Buchanan  was  a  county  officer  and  a  steward,  and 
of  great  influence  civilly  and  religiously.    He  and  his  wife  were 
converted  under  the  ministry  of  James  Jenkins  in  1808,  and  for 
years  were  interested  in  all  the  movements  of  the  Church.    One 
of  Mr.  Buchanan's  sisters  married  the  Rev.  Mr.  Carlisle,  and  be- 
came the  mother  of  James  H.  Carlisle,  of  Wofford  College.     Mrs. 
Carlisle  was  a  true  Buchanan,  possessing  the  mental  and  moral 
characteristics  of  the  old  Scotch-Irish,  a  noble  basis  for  the  up- 
building of  religious  character.     Mrs.  Means,  mother  of  Gov- 
ernor Means,  of  South  Carolina,  with  her  daughter,  once  the 
widow  of  Hilliard  Judge,  were  all  their  lives  fine  exponents  of 
earnest  Christian  experience.    Thomas  Jordan,  at  that  time  a 
mere  youth,  but  lately  deceased  at  a  good  old  age,  was  a  lead- 
ing spirit  in  our  Church  at  Winnsboro.     Near  Bethesda  was  a 
Brother  Lewis.     Bishop  Asbury  says  of  him  in  1809,  "but  late 
emerging  into  light."     He  was  the  grandfather  of  John  R.  and 
Philip  Pickett,  both  famous  in  the  Methodist  ministry.    Philip 
Pickett's  body  rests  in  Bethesda;  John's  in  the  Winnsboro  cem- 
etery, as  also  does  the  dust  of  Hilliard  Judge. 

Methodism  was  introduced  into  Winnsboro  in  1808  by  the 
Rev.  James  Jenkins.  After  many  changes  we  hold  our  own,  and 
though  as  far  as  wealth  and  numbers  go  the  charge  may  not  be 
considered  eminently  strong,  yet  if  the  past  could  be  minutely 
recorded  it  would  be  seen  that  Methodism  has  largely  influ- 
enced religious  life  and  thought. 

Near  the  church  is  the  house  where  President  Carlisle,  of 
Wofford  College,  was  born,  and  the  graveyard  adjoining  con- 
tains the  dust  of  many  of  his  ancestry.  Certainly  upon  their 
minds  and  his  the  Methodism  of  the  early  day  wrought  its  in- 
fluences. Around  WTinnsboro  and  old  Bethesda,  some  dozen 
miles  away,  cluster  memories  of  Robert  Jones  Boyd  and  Hugh 
Andrew  Crawford  Walker.  Estimating  all  wrought  through 
their  agency— not  written  mayhap  on  earth,  but  certainly  not 
unknown  in  heaven — the  profit  must  exceed  all  computation. 


EARLY  METHODISM  IN  THE  CAIiOLINAS.  213 

A  few  years  ago  Brother  Carlisle  invited  Brother  Walker  to 
a  review  of  the  past  at  old  Bethesda  Church  (once  Mount  Mo- 
riah,  now  in  the  East  Chester  Circuit).  Alas!  this  cannot  be; 
and  it  is  not  to  be  regretted,  for  while  the  old  house  is  gone,  it 
has  given  place  to  a  modern  brick  structure  far  in  advance  of 
the  old.  While  they  may  call  up  the  strong  sermons,  the  shouts 
of  praise,  and  the  "still  small  voice"  resounding  through  the 
humbler  temple,  they  cannot  but  be  thankful  that  a  larger  and 
better  one  occupies  its  site. 

The  writer  was  talking  not  long  since  with  the  Kev.  L.  A.  John- 
son— not  a  fast  man,  it  is  true;  rather  slow,  but  exceedingly  sure, 
in  building  churches  especially.  "Brother  Johnson,"  said  I, 
"do  you  remember  the  old  Bethesda  church?"  "Yes,  sir,  I  do. 
When  on  the  Sand  ford  Mission,  I  remember  that  in  preaching 
one  could  have  slung  a  buzzard  through  the  roof."  "A  buzzard 
through  the  roof!  Why,  how  could  you  think  of  such  a  thing?" 
"Very  easily,"  was  the  reply.  "While  preaching,  I  could  see 
them  flying  overhead."  "Ah!  yes,  I  see;  time  enough,  indeed, 
to  think  of  getting  a  new  church."  "But  that  was  not  all,  sir," 
he  continued.  "During  service  I  saw  the  carriages  [this  was 
before  the  war,  and  the  country  surrounding  was  exceedingly 
rich]  rolling  by  to  another  church  beyond,  and  I  thought  it 
time  to  stop  that  going  by."  And  so,  as  in  many  other  things 
competitive,  the  new  brick  church  was  the  result  of  that  thought. 
Constituted  as  men  are,  there  must  be  competition,  civilly  and 
religiously  as  well;  and  the  energizing  influences  of  Methodism 
are  much  indebted  to  the  aphorism,  "As  much  as  in  me  is."  In 
all  matters  relating  to  the  extension  of  Christ's  kingdom  it  can 
never  be  a  matter  of  mere  living.  That  is  very  good  in  its 
place,  but  "man  shall  not  live  by  bread  alone"  supersedes  all 
other  considerations;  so  that  when  James  Jenkins  began  preach- 
ing at  Winnsboro  and  a  brother  minister  took  it  as  an  act  of 
unkindness,  as  "taking  the  bread  out  of  his  mouth,"  all  know- 
ing the  old  veteran  and  the  animus  inspiring  him  are  not  sur- 
prised at  his  answer:  "If  bread  was  all  he  was  after,  it  made 
no  matter  how  soon  he  lost  it."  A  living,  and  how  to  obtain  it, 
was  the  very  last  consideration  of  that  old  prophet.  His  one 
business  was  to  preach,  whether  they  would  hear  or  forbear. 

The  first  members  at  Winnsboro  wTere  Captain  Buchanan  and 
wife,  Captain  Harris  and  wife,  and  Major  Moore.     After  read- 


214  EARLY  METHODISM  IN  THE  C'AROLINAS. 

ing  the  "rules"  in  the  courthouse,  Mr.  Jenkins  invited  at- 
tendance at  a  class  meeting.  Some  twenty-five  were  pres- 
ent, and  they  had  a  "solemn  and  profitable  time."  Soon 
after  a  church  was  built,  and  dedicated  in  1800  by  Reddick 
Pierce,  the  presiding  elder.  This  venerable  structure  we  saw 
just  before  its  removal.  It  was  square  in  form,  high-roofed,  and 
resounded  often  with  prayer  and  praise  conducted  by  the  fa- 
thers. Under  date  of  December  26,  1809,  Bishop  Asbury  writes: 
"  I  made  an  acquaintance  with  a  venerable  pair,  Mr.  Buchanan 
and  wife,  Presbyterians,  and  happy  in  the  experience  of  reli- 
gion. A  brick  chapel  is  building  at  Winnsboro  for  the  Metho- 
dists." Second  Sabbath  in  December,  1810:  "At  Winnsboro  I 
preached  to  a  few  people."  December  9,  1812:  "I  came  to 
Winnsboro  late  at  night."  November  13,  1814:  "I  preached 
at  Winnsboro  a  long  discourse  on  1  Peter  iv.  17,  '  For  the  time 
is  come  that  judgment  must  begin  at  the  house  of  God,'  etc. 
Monday  at  the  widow  Means's." 

A  bell  (now  cracked  and  long  laid  aside)  adorned  this  struc- 
ture. Bishop  Asbury,  under  date  of  Augusta,  November  16, 
1786,  writes:  "And  behold,  here  is  a  bell  over  the  gallery — and 
cracked,  too;  may  it  break!  It  is  the  first  I  ever  saw  in  a  house 
of  ours  in  America;  I  hope  it  may  be  the  last."  Good  old  man! 
Doubtless  he  thought,  with  many  of  the  early  Methodists,  that 
it  wTas  best  to  have  the  bell  in  the  pulpit. 

A  neat  wooden  church,  the  outcome  of  the  energetic  action  of 
Brother  Thomas  Jordan  and  a  few  others,  is  now  our  place  of 
wTorship.  A  parsonage  alone  is  wanting  to  render  complete  a 
monument  to  zeal  and  liberality  that  shall  be  enduring.  The 
ladies  of  the  church  are  looking  and  laboring  to  this  end,  and 
I  would  by  no  means  be  surprised  if  Brother  Jordan,  after 
awhile,  impatient  at  the  delay,  should  come  to  their  help  in 
pretty  much  the  same  way  as  the  church  was  built.  "So  mote 
it  be." 

Near  where  the  old  church  stood  Hilliard  Judge  is  buried. 
His  tomb  has  the  following  inscription:  "Sacred  to  the  mem- 
ory of  Rev.  Hilliard  Judge,  who  was  born  in  Halifax  county, 
N.  C,  on  the  6th  of  March,  1787;  and  ended  his  labors,  life,  and 
afflictions  in  triumph,  March,  1817,  aged  near  thirty.  He  was 
early  converted  to  God,  and  labored  an  ambassador  of  his 
for  more  than  fourteen  years,  with  fidelity,  zeal,  approbation, 


EARLY  METHODISM  IN  THE   CAROLINAS.  215 

and  success;  of  which  many  in  Virginia,  the  two  Carolinas,  and 
Georgia  are  witnesses.  This  stone  is  erected  at  the  request  of  his 
surviving  bosom  friend,  left  to  mourn  her  loss  with  their  child." 
Near  by  is  another  momiment  to  the  memory  of  "  Rev.  John 
llaidford  Pickett,  born  April  2d,  1814.  He  was  baptized  by  the 
Eev  Hilliard  Judge  in  1817,  assuming  this  consecration  per- 
sonally in  the  year  1834.  He  was  immediately  sent  into  the 
itinerancy  by  his  presiding  elder,  Rev.  Bond  English,  and  con- 
tinued to  his  death,  which  was  March  15,  1870." 

From  Winnsboro  the  travel,  after  a  day's  riding,  took  the 
preachers  to  the  old  Union  Church,  between  Fisher's  Creek 
and  Catawba  River.  This  was  among  the  first  Methodist  church- 
es organized  in  the  country  Two  other  churches  were  colonized 
from  it,  namely,  Mount  Prospect  and  El  Bethel.  Farther  away 
are  the  remains  of  one  of  the  earliest  structures,  where  in  1809 
Bishop  Asbury  preached,  saying  it  was  "a  log  cabin  scarcely 
fit  for  a  stable."  In  this  country  and  attendant  on  these  church- 
es were  the  Hardins,  Hicksons,  Howzes,  Heaths,  McCullys,  and 
others  well  worthy  of  mention.  Gladden's  Grove  and  Mount 
Moriah,  although  noted  in  their  day,  have  now  disappeared. 
Pleasant  Grove,  erected  mainly  through  the  efforts  of  W.  T.  D. 
Cousar,  where  the  Keys  worship,  and  Richburg  later  still,  are 
choice  exponents  of  Methodism  to-day. 

Chester,  once  called  Chester  Hill  and  Chesterville,  ably  rep- 
resents Methodism  now.  In  the  early  days  all  denominations 
worshiped  in  the  courthouse.  Judges,  lawyers,  lecturers,  show- 
men, ministers,  all  occupied  it.  Then  there  was  no  house  of 
worship  in  the  town.  The  Baptists  were  the  first  to  build. 
The  Presbyterians  worshiped  at  Purity,  two  miles  away.  The 
Methodists  had  a  church  at  Smith's  Chapel,  five  miles  from 
Chester.  Mrs.  Terry  was  the  first  and  only  member  in  Chester. 
Hei  house  was  the  preachers'  home.  James  Graham  subsequent- 
ly became  a  leading  and  influential  member.  Until  1837  there 
was  no  organization,  wdien  T.  R.  Lipsey,  James  Graham,  Robert 
Walker  Thomas  Terry,  Mrs.  Terry,  and  Adelaide  Stokes,  togeth- 
er with  Isaac  McDonald,  colored,  were  organized  into  a  church, 
and  a  site  was  selected  for  building.  Smith's  Chapel  (now 
Capers  Chapel,  near  its  site)  was  a  small  building  of  hewed 
pine  timber,  on  Sandy  River.  It  is  now  extinct,  but  was  then 
of  much  importance,  the  Smiths  and  Hardins  worshiping  there. 


216  EARLY  METHODISM  IN  THE  CAUOLINAS. 

Armenia  was  at  tins  time  small  and  feeble,  but  lias  much  in- 
creased in  strength.  The  Presslys  aud  Davises  were  noted  mem- 
bers. Near  by  was  the  Bonnet  Bock  Camp  Ground,  so  called  from 
a  conglomerate  formation  in  the  shape  of  a  country  bonnet,  still 
extant.  The  site  of  the  camp  ground  is  now  planted  in  cot- 
ton. New  Hope  was  not  far  away,  where  worshiped  the  Cassels, 
Hardins,  and  Atkinsons.  Baton  Rouge  and  Flat  Bock  were  ap- 
pointments at  which  there  are  now  no  Methodist  Church  struc- 
tures. 

In  1830,  in  Columbia,  S.  C,  under  Joshua  Soule,  president, 
at  the  forty-fourth  session,  the  Georgia  Conference  was  set  oft'. 
There  were  reported  that  year  40,335  white  and  21,541  colored 
members.  At  the  forty-fifth  session  but  20,513  white  and 
19,144  colored  members  remained  in  the  South  Carolina  Con- 
ference. There  were  but  five  districts:  Charleston,  W.  Capers, 
presiding  elder;  Saluda,  Robert  Adams,  presiding  elder;  Co- 
lumbia, William  M.  Kennedy,  presiding  elder;  Fayetteville, 
Charles  Betts,  presiding  elder;  Lincolnton,  H.  Spain,  presid- 
ing elder.  The  whole  number  of  effective  men  was  sixty-eight. 
A  decade  after,  in  1839,  the  numbers  reported  were  whites, 
24,756;  colored,  24,822;  preachers,  106. 

At  this  time  a  large  part  of  North  Carolina  was  in  the  South 
Carolina  Conference,  but  at  the  sixty-fourth  session,  at  Cam- 
den, in  December,  1849,  a  goodly  part  was  taken  off.  At  that 
Conference  the  numbers  were  whites,  34,477;  colored,  41,617. 
At  the  sixty-fifth  session  there  were  whites,  31,143;  colored, 
37,840.  At  the  eighty-fourth  session,  at  Cheraw,  in  December, 
1869,  the  numbers  were  42,926  whites;  colored  not  estimated^ 
such  was  the  disintegration  by  the  war.  In  1870  there  were  re- 
ported whites,  32,371— a  loss  of  over  10,000  members,  transferred 
to  the  North  Carolina  Conference;  so  that  from  1870  dates  all  the 
numbers  in  the  South  Carolina  Conference  now.  In  twenty- 
five  years,  in  1895,  were  reported  72,651,  showing  a  goodly  in- 
crease of  members.  In  1839  there  were  five  districts;  in  1849, 
six;  in  1859,  eight;  in  1869,  nine;  in  1879,  nine;  and  in  1889  ten 
districts,  so  remaining  until  1895.  Owing  to  the  scarcity  of 
material  in  relation  to  the  territory  of  the  Conference— for 
very  few  records  remain — we  turn  our  annals  to  the  men  who 
wrought  the  field,  and,  in  addition  to  those  already  named,  re- 
fer to  others  more  in  detail. 


EARLY  METHODISM  IX    THE   CAROLIXAS.  217 

Joseph  Moore  (admitted  1791,  died  1851)  was  a  Virginian, 
born  in  1767,  and  died  at  the  age  of  eighty-five.  For  sixty-seven 
years  he  was  a  member  of  the  Church,  and  a  preacher  for  sixty- 
five  years.  His  labors  in  the  early  years  were  mostly  in  the 
North  Carolina  and  Virginia  Conferences,  locating  in  the  latter 
Conference  in  1806.  In  1826  he  entered  the  South  Carolina  Con- 
ference, laboring  eight  years;  the  next  year  he  was  made  a  super- 
numerary; in  1835  he  was  without  appointment,  at  his  own  re- 
quest, and  in  1836  was  superannuated,  and  so  continued  to  the 
end.  His  preaching  was  largely  controversial,  ever  combating 
doctrinal  error.  He  lived  respected,  and  died  beloved  in  the 
community  around  Edgefield.  Of  large  body  and  of  great 
strength  of  mind,  both  failed  at  the  last  under  protracted  years 
of  toil  and  of  disease.  His  portrait  (would  there  were  more 
portraits  of  the  fathers!)  adorns  the  parsonage  at  Edgefield. 

In  1792,  among  others  admitted  were  James  Jenkins,  Tobias 
Gibson,  Coleman  Carlisle,  and  George  Clark.  Of  the  first  three 
our  annals  are  full;  of  the  last  it  may  be  said  that  he  had  quite 
respectable  preaching  talents,  was  always  highly  esteemed,  and 
very  social  and  pleasant  in  his  manners.  Although  a  man  of 
much  wealth,  he  was  very  plain  in  his  apparel.  On  his  location 
in  1801  he  resided  on  Enoree  River,  Union  county.  He  lived 
to  an  advanced  age,  and  the  Church  in  that  section  was  much 
aided  by  his  influence  and  talents. 

John  Harper  was  from  England,  and  held  his  authority  to 
preach  from  Mr.  Wesley  himself.  In  1795  his  name  appears  as 
stationed  in  Boston,  Mass. ;  in  1799  in  Charleston,  S.  C,  remain- 
ing there  in  1800  and  1801.  In  1803  he  located,  and  settled  in 
Columbia,  S.  C,  when  he  was  eminently  useful  in  building  up 
the  Church  in  that  city.  Mr.  Travis  speaks  of  him  in  the  high- 
est terms — of  his  "superior  intellect,"  "universal  popularity," 
his  affectionate  manner  toward  himself,  correcting  instead  of 
upbraiding  him  for  any  errors.  He  speaks  of  his  "lucid  and 
well-balanced  mind,"  even  in  age  extreme.  He  was  the  first 
Methodist  preacher  that  ever  got  any  foothold  in  Columbia,  S. 
C.  He  was  indeed  one  of  the  fathers,  and  in  connection  with 
Bishop  Asbury,  George  Dougherty,  and  Mark  Moore,  estab- 
lished the  Mount  Bethel  Academy,  afterwards  transferred  to 
Columbia  as  the  nucleus  of  what  expanded  into  the  South  Car- 
olina College.     Professor  Hammond,  from  Mount  Bethel,  was 


218  EAULY  METHODISM  IN  THE  CABOLIXAS. 

afterwards  elected  to  a  chair  in  the  college.  Mr.  Harper's  son 
William  was  the  first  graduate  from  the  college,  and  afterwards 
chancellor  of  the  state.  John  Harper  died  in  the  faith.  His 
dust  rests  in  the  cemetery  at  Mount  Bethel,  and  stones  marked 
"J.  H."  are  his  only  monument. 

Lewis  Myers  was  admitted  on  trial  in  1799,  and,  although  in 
1830  he  transferred  to  the  Georgia  Conference,  was  long  a  lead- 
ing and  influential  member  of  the  South  Carolina  Conference. 
For  many  years  he  served  the  Church  in  the  most  responsible 
positions.  Of  German  descent,  and  not  entirely  free  in  the  pro- 
nunciation of  English,  it  served  somewhat  in  rendering  his 
speech  peculiar.  In  personal  appearance  he  was  not  attractive; 
not  tall,  but  rather  rotund.  He  was  an  earnest,  holy,  devoted 
minister  of  Christ.  His  mind,  plain  in  order,  was  by  diligence 
and  fervor  able  to  make  up  what  he  lacked  in  genius  and  cul- 
ture. He  traveled  and  worked  for  twenty-eight  years,  one  of 
the  hardest  workers  in  the  Church.  Often  on  the  Conference 
floor  he  was  opposed  to  marriage,  and  many  a  speech  called  the 
young  preacher  to  reflection  before  entering  on  matrimony. 
His  speech  was  often  sententious,  one  word  thrice  repeated — 
"punctuality" — being  its  entire  burden.  Tradition  states  that 
he  went  farther  even  than  that,  with  no  word  at  all — a  motion  of 
his  forefinger  under  his  chin  indicating  the  propriety  of  a  preach- 
er's shaving  clean.  What  would  he  say  now  to  see  nearly  all 
of  them  "bearded  like  the  pard?"  He,  like  many  others  then, 
was  opposed  to  the  needless  (?)  suspenders.  But  marrying 
himself  at  last,  he  would  turn  away  the  raillery  of  the  younger 
men  by  raising  his  vest  a  little,  saying:  "Look  here,  boys;  I 
have  been  married  but  six  months,  and  you  see  my  wife  has 
brought  me  to  the  '  gallows '  already.  "  His  life  was  marked 
by  close  economy,  and  his  will  revealed  the  fact  that  the  wid- 
ows and  orphans  were  his  beneficiaries.  He  died  in  the  faith 
on  the  16th  of  November,  1851. 


CHAPTER  XXV. 

Pen  Pictures— Bishop  Roberts:  His  Incognito— Amusing  Mistakes  Engen- 
dered—The Young  Preacher— The  Class  Leader— The  Young  Lawyer- 
John  Gamewell— Reddick  Pierce— James  Russell— William  M.  Kennedy 
—Samuel  Dunwody— Hilliard  Judge— Joseph  Travis. 

BEFOEE  continuing  in  chronological  order  the  portraiture 
o£  our  preachers,  as  nearly  a  dozen  pages  in  Dr.  Slnpp's 
"Methodism"  have  been  given  to  a  sketch  of  Bishop  George, 
it  may  be  well  to  note  in  these  annals  another  of  our  early 
bishops,  Robert  E.  Roberts.  He  presided  at  three  Confer- 
ences in  Carolina,  namely:  the  thirty-third,  at  Camden  in  1818; 
the  thirty-seventh,  at  Savannah,  Ga.,  in  1823;  and  the  thirty- 
ninth,  at  AVilmington,  N.  C,  in  1825.  Bishop  Morris,  in 
Sprague's  Annals,  gives  a  full  portraiture,  from  which,  as  also 
from  other  sources,  we  condense  as  follows: 

Robert  Richeford  Roberts  was  born  in  Maryland,  August  2, 
1778.  His  father  was  a  plain  farmer,  in  moderate  worldly  cir- 
cumstances. He  had  no  early  literary  advantages  beyond  those 
furnished  by  the  common  school.  He  was  pious  from  early 
childhood,  but  not  decidedly  religious  until  his  fourteenth  year. 
He  possessed  by  nature  the  elements  of  an  orator— an  impos- 
ing person,  a  clear  and  logical  mind,  a  ready  utterance,  a  full- 
toned,  melodious  voice— and  to  all  added  an  ardent  love  for  souls 
and  an  unction  from  above.  He  of  course  became  a  powerful 
preacher.  He  was  elected  to  the  episcopacy  in  1816.  In  person 
he  was  not  above  the  ordinary  height,  but  broad  set  and  of  cor- 
pulent habit;  so  that  in  full  vigor  of  life  his  weight  was  not  far 
from  two  hundred  and  fifty  pounds.  His  features  were  large 
and  manly  rather  than  elegant,  and  the  general  expression  of 
his  countenance  was  frank  and  agreeable.  His  commanding 
person  and  forcible  utterance  were  of  service  to  him  as  a  pre- 
siding officer,  but  he  possessed  other  qualifications— a  well- 
developed  common  sense,  tempered  by  mildness  of  disposition. 
His  usual  manner  in  the  chair  indicated  more  of  the  patriarch 
than  of  the  prelate,  more  of  the  friend  than  of  the  officer;  and 
yet  if  on  the  Conference  floor  any  excited  floods  of  passion  were 
exhibited    he  has  been    known   to  assume    as  much  authority 

(219) 


220  EABLY  METHODISM  IX   THE  CAEOLINAS. 

as  would  suffice  to  command  any  warship  engaged  in  battle, 
until  order  was  restored — calming  all  agitation  by  a  few  gentle 
remarks,  or  by  some  amusing  incident  giving  a  pleasant  direc- 
tion to  their  thoughts.  His  most  prominently  developed  trait 
of  character  was  meekness.  He  never  thought  more  highly  of 
himself  than  he  should  have  done;  on  the  contrary,  all  his  move- 
ments indicated  that  he  placed  too  low  an  estimate  upon  his 
own  character.  He  seemed  to  prefer  everyone  to  himself.  He 
studied  the  accommodation  of  others,  even  at  the  expense  of  his 
own.  In  1836,  when  he  had  exercised  his  office  twenty  years, 
and  was  then  senior  bishop,  he  tendered  his  resignation,  simply 
because  in  his  own  estimate  of  himself  his  powers  would  be  so 
diminished  by  the  infirmities  of  age  that  he  could  not  be  safely 
intrusted  with  the  duties  of  the  position.  No  one  entertained 
the  same  opinion,  and  be  was  greatly  disappointed  when  no  one 
moved  to  accept  his  resignation;  and  he  bore  his  official  honors 
as  a  cross  to  the  end  of  his  life.  His  death  wascalm  and  peaceful. 
His  body  was  deposited  in  a  lonely  cornfield  on  his  own  farm, 
but  in  the  year  1844  it  was  removed  to  the  seat  of  the  Asbury 
University,  by  order  of  the  Indiana  Conference,  and  reinterred 
with  appropriate  ceremonies.  The  Rev.  Joseph  Travis,  who  wras 
intimately  associated  with  him,  gives  several  relations  concerning 
him,  indicative  of  the  correctness  of  Bishop  Morris's  estimate  of 
his  meekness  and  humility.  Mr.  Travis  states:  "Bishop  Roberts 
was  very  reluctant  to  make  himself  known  as  a  bishop,  or  even 
as  a  minister.  He  was  modest  to  a  fault.  He  gave  me  an  ex- 
ample of  the  fact,  wherein  he  was  at  a  certain  time  truly  morti- 
fied by  keeping  incognito.  It  was  at  a  tavern,  when  he  neither 
asked  a  blessing  at  the  table  nor  proposed  prayer  in  the  family. 
Next  morning,  when  he  went  to  pay  his  bill,  the  tavern-keeper 
very  mildly  replied:  'I  never  charge  Methodist  preachers.' 
On  another  occasion,  calling  at  a  land  office  to  hand  in  some 
papers  for  a  friend — the  day  being  cold  and  disagreeable — the 
clerk  in  a  polite  way  asked  him  "  if  he  would  not  take  a  dram." 
"  No,  sir,  not  any,"  was  the  reply.  The  cold  winds  had  consid- 
erably reddened  the  bishop's  nose.  The  clerk  looked  at  him 
curiously,  and  then  remarked:  "  Sir,  from  your  looks,  I  should 
judge  that  you  were  fond  of  the  creature." 

Another    incident  erroneously  attributed  to  Bishop  George 
actually  occurred  with   Bishop  Roberts.      Traveling  through 


EARLY  METHODISM  IN  THE  CAROLINAS.  221 

South  Carolina  on  his  way  to  Augusta,  Ga.,  he  sought  lodging 
at  Dr.  Moore's,  a  local  preacher,  in  Newberry  county.  A  young 
traveling  preacher  was  there.  The  night  advanced;  supper 
and  prayers  were  over.  The  host,  having  no  idea  of  the  char- 
acter of  his  guest,  did  not  even  ask  if  he  desired  supper-  expect- 
ing that  if  he  did  he  would  call  for  it.  The  young  preacher  and 
the  bishop  were  to  occupy  the  same  bed.  They  both  knelt  for 
prayer  at  the  bedside.  Arising,  the  preacher  said:  "Sir,  if  you 
have  no  objection  I  will  take  the  front  side  of  the  bed."  "None 
at  all,"  replied  the  stranger.  After  getting  in  bed,  the  preacher 
asked  the  stranger:  "Sir,  are  you  a  professor  of  religion?" 
"  I  am."  "To  what  Church  do  you  belong?"  "To  the  Meth- 
odist." "Do  you  ever  exercise  in  public?"  "I  try  to  do  so 
occasionally."  "Where  are  you  going,  sir?"  "To  Augusta." 
"To  the  Conference,  sir?"  "Yes."  "What  might  be  your 
name,  sir?"  "Roberts."  "Ah!  we  are  looking  for  a  bishop  of 
that  name  to  be  at  our  Conference.  Are  you  a  relative  of  his?" 
"  My  name  is  Robert  R.  Roberts."  With  that  the  young  preach- 
er gave  a  leap  forward  and  out  of  the  bed,  and  for  awhile  re- 
mained silent.  At  length  he  replied:  "  Why,  bishop,  did  you 
serve  us  thus?  I  must  rouse  the  family  and  let  you  have  sup- 
per." "No,  no,"  was  the  reply,  "by  no  means.  I  am  not  hun- 
gry." "  Well,  then,  bishop,  do  take  the  fore  side  of  the  bed." 
"By  no  means;  I  am  comfortably  situated.  Now,  my  dear 
brother,  let  us  go  to  sleep."  I  rather  opine  the  preacher  did 
not  suffer  loss:  the  good  bishop  put  him  in  charge,  in  his  second 
year,  over  a  very  good  circuit,  Oakmulgee,  Ga. 

On  another  occasion,  as  related  by  Mr.  Travis,  the  bishop, 
traveling  in  Alabama,  stopped  at  the  house  of  a  Methodist.  At 
the  table  the  host  asked  a  blessing,  and  one  of  the  boarders 
returned  thanks.  After  rising  from  the  table,  he  said  to  the 
stranger:  "Sir,  that  is  your  room;  you  will  excuse  us,  as  we 
are  going  to  meeting  to-night."  "What  meeting?"  queried  the 
stranger.  "  It  is  what  we  Methodists  call  a  class  meeting." 
"  Well,"  said  the  stranger,  "  if  you  have  no  objection,  I  will 
walk  with  you."  "None  at  all;  come  along."  A  young  man  led 
the  class,  and  after  getting  through  he  asked  the  stranger  "if  he 
had  a  desire  to  serve  God  and  get  to  heaven."  The  reply  was, 
"  Yes."  "  But  do  you,  my  strange  friend,  try  to  put  these  good 
desires  into  practice  ?  "     "I  do,"  was  the  emphatic  answer.     "  Do 


222  EARLY  METHODISM  IN  THE  CAROLINAS. 

you  think,"  my  clear  sir,  "that  you  enjoy  religion?"     "I  do," 
was  the  unhesitating  reply.     "  How  long,  sir,  since  you  pro- 
fessed religion?"     "  Upward  of  thirty  years,"  was  the  prompt 
answer.     The  leader  exhorted  him  to  fidelity,  watchfulness,  and 
perseverance.     Returning  home,  he  was  asked  to  join  in  family 
worship.     His  prayer  was  so  full  of  heavenly  influence  that  they 
were  surprised.     On  rising,  he  bade  them  good-night  and  re- 
tired.    After  a  little  wondering  silence,  his  host  said,  "  I  must 
find  out  who  that  stranger  is";  and  entering  the  room  without 
any  ceremony,  he  said,  "  Sir,  who  are  you?  "     He  answered,  "  My 
name  is  Roberts."     "Not  our  Bishop  Roberts?"  said  the  man. 
"I  pass  for  him."     "Well,  sir,"  said  the  brother,  "you  don't  go 
to  bed  yet.     Come  out,  come  out  of  this  room."     And  immediate- 
ly he  sent  for  the  leader  and  introduced  the  bishop.     The  young 
man  soon  began  to  apologize  for  so  plain  a  talk,  but  was  inter- 
rupted by  the  bishop's  saying  that  "  he  had  given  him  most  ex- 
cellent advice,  and  that  he  was  determined  to  practice  upon  it." 
At  another  time,  when  he  was  on  a  steamboat,  a  respectable 
young  lawyer,  judging  that  he  was  some  old  Methodist  preacher, 
concluded  to  have  some  chat  with  him.  He  stated  that  "  he  had 
heard  Bishops  Soule  and  Emory  preach,  but  was  informed  that 
there  was  another  bishop  by  the  name  of  Roberts,  and,  although 
he  had  never  seen  or  heard  him,  understood  that  he  was  a  man 
of  only  moderate  talents,  yet  of  undoubted  goodness,  and  that 
he  would  like  to  see  and  hear  him."    Bishop  Roberts  permitted 
the  young  lawyer  to  go  ahead  with  all  his  remarks  about  the 
bishop,  the  Church,  etc.     On  retiring  to  where  his  wife  was  he 
told  her  of  a  long  conversation  with  an  old  Methodist  preacher 
on  deck,  pointing  him  out  to  her;  whereupon  she  said:  "My 
dear,  that  is  Bishop  Roberts,  and  he  baptized  me."    "  Oh,  hush ! " 
said  the  young  man;  "then  I  am  ruined!  I  must  hasten  to  apol- 
ogize to  him."     But  the  bishop  quickly  calmed  his  feelings,  and 
by  his  good  sense  and  profound  humility  raised  the  young  man's 
esteem  to  love  for  him  as  a  man  of  God  truly  worthy  of  his  high 
calling. 

Mr.  Travis  remarks  on  one  special  trait  in  the  bishop's  char- 
acter— his  entire  freedom  from  partiality  in  his  episcopal  ad- 
ministration. He  "knew  no  man  after  the  flesh."  Neither  tal- 
ent, influence,  nor  wealth  could  warp  his  mind;  justice  and 
equity  to  all,  he  ever  aimed  at. 


EARLY  METHODISM  IN  THE  CAEOLINAS.  223 

John  Game  well  was  born  in  North  Carolina,  and  was  received 
on  trial  in  1800.  For  several  years  he  traveled  within  that  state, 
and  the  remainder  of  his  itinerant  life  in  South  Carolina.  In 
1820  he  was  superannuated,  retaining  that  relation  until  his 
death  in  1828.  During  its  continuance  he  traveled  and  preached 
as  far  as  he  was  able.  The  Rev.  Joseph  Travis,  who  was  pre- 
siding elder  on  the  Pee  Dee  District,  writes  of  him  as  traveling 
with  him  from  point  to  point  — "good  company,  a  good  man, 
and  a  very  acceptable  preacher;  much  given  to  prayer  in  pri- 
vate, in  the  family,  and  in  public.  '  His  family  was  admirably 
reared  in  the  'nurture  and  admonition  of  the  Lord."  He  ever 
advocated  whatsoever  was  excellent,  lovely,  and  of  good  report. 
He  especially  regarded  "  cleanliness  as  next  to  godliness,"  and 
doubtless  as  he  moved  among  the  people  had  occasion  to  rec- 
ommend that  virtue.  He  is  said  to  have  once  startled  his  host- 
ess, when  he  heard  her  calling  to  the  maid  for  a  "  dirty  towel 
to  wipe  Brother  Gamewell's  feet,"  by  asking  "  if  a  clean  one 
would  not  do  as  well."  After  a  laborious  and  successful  minis- 
try and  eight  years  of  superannuation,  rilled  up  with  such  labor 
as  he  coidd  give  the  Church  he  loved,  he  ceased  at  once  to  work 
and  live,  dying  in  peace,  October  7,  1828.  His  dust  rests  near 
Conwayboro,  8.  C. 

Reddick  Pierce  was  born  in  Halifax  county,  S.  C,  Septem- 
ber 26,  1782,  and  died  in  Barnwell  county,  S.  C,  July  24,  1860, 
at  the  age  of  seventy-eight  years.  In  1799  he  began  a  life  of 
prayer  on  the  Three  Runs,  under  the  ministry  of  the  Rev. 
James  Jenkins.  In  1801  he  and  his  brother,  Lovick  Pierce, 
joined  the  Church.  In  1802  he  began  exhorting  sinners  to 
repentance.  "A  purer  Christian  never  lived.  His  whole  reli- 
gious life  was  a  rich  development  of  the  most  guileless  devotion 
to  God,  his  cause  and  kingdom."  It  is  related  of  him  that  at- 
tending a  Baptist  meeting  where,  after  the  pastor  had  preached, 
the  way  was  opened  for  religious  experiences,  Mr.  Pierce  arose 
and  began  one  of  his  soul-stirring  exhortations,  and  in  half  an 
hour  the  floor  was  nearly  covered  with  the  fallen.  Many  ob- 
tained peace.  He  began  his  itinerant  ministry  in  1805.  In  1810 
he  was  presiding  elder  on  Saluda  District.  This  year,  his 
health  failing,  he  was  superannuated;  in  1811  and  in  1812  he 
located,  settling  in  Fairfield  county,  where  he  did  much  in 
building  up  the  Church.     His  next  removal  was  to  Mount  Ariel 


224  EARLY  METHODISM  IN   THE  CAROLINAS. 

to  educate  his  children.  His  deafness  increasing,  he  became 
unable  to  perform  the  regular  duties  of  the  pastorate,  and  was 
used  only  as  a  helper,  or  as  a  supply.  For  many  years  he  never 
heard  anything  that  was  said  in  preaching,  but  always  attended. 
When  ashed  why  he  did  so,  under  such  circumstances,  he  re- 
plied: "I  go  to  fill  my  place,  as  every  good  man  ought."  The 
judgment  of  all  who  ever  heard  him  was  that  by  nature  he  was 
great,  and  in  his  own  way  a  powerful  preacher.  All  that  was 
needed  for  an  intellectual  treat  was  to  give  him  a  subject,  and 
he  would  discourse  on  it  for  hours,  with  infinitely  more  of  light 
and  heat  and  devotion  than  ever  did  Coleridge  in  his  celebrated 
monologues.  The  writer,  when  on  the  Barnwell  Circuit  in  1845, 
was  often  privileged  to  hear  him  thus  discourse  at  the  hos- 
pitable home  of  Mr.  Jacob  Stroman.  Here  he  spent  the  last 
twelve  years  of  his  godly  life,  and  in  the  ample  mansion  and 
ampler  heart  of  his  friend  found  all  that  life  needed,  and  all 
that  kindness  could  bestow.  After  the  stormy  passage  over 
life's  ocean,  he  entered  safely  the  final  port.  His  dust  is  at  rest 
in  the  Rocky  Swamp  graveyard. 

James  Russell  entered  the  Conference  with  the  two  Pierces 
and  nine  others  in  1805.  Born  in  North  Carolina  in  1786,  he 
was  about  nineteen  years  of  age  when  he  began  to  preach.  At 
the  time  he  was  scarcely  able  to  spell  or  read,  tradition  stating 
that  at  the  Waxhaws  he  was  indebted  to  the  children  at  school 
for  teaching  him  his  letters.  His  after  circumstances  were  not 
favorable  to  intellectual  culture,  but  it  is  very  certain  that  he 
lost  no  opportunity  for  attaining  it.  It  is  said  of  him  "  that  he 
copied  no  man,  was  perfectly  original,  and  was  preeminently  a 
Holy  Ghost  preacher."  It  is  also  said  of  him  that  not  only 
the  uneducated,  but  persons  of  the  highest  culture,  were  car- 
ried away  by  his  matchless  proclamations  of  the  gospel.  Thou- 
sands were  converted  under  his  ministry.  Dr.  Olin  said,  "It 
was  only  eighteen  months  before  his  dissolution  that  I  became 
acquainted  with  him,  and  occasionally  had  the  happiness  to 
hear  him  preach,"  and  expresses  the  highest  admiration  of 
"his  original  genius  and  irresistibly  powerful  preaching."  In 
1815  he  located  on  account  of  impaired  health,  and  engaged  in 
merchandising,  and  became  involved  in  financial  embarrass- 
ments, from  which  he  was  extricated  only  by  death.  In  person 
he  was  said  to  be  of  ordinary  stature,  perfectly  symmetrical  in 


EARLY  METHODISM  IN  THE  CAROLINAS.  225 

form,  with  a  well-developed  head,  keen  blue  eyes,  dark  hair, 
prominent  cheek  bones,  a  nose  slightly  aquiline,  and  a  rather 
large  and  handsome  mouth.  A  most  admirable  analysis  of  his 
character,  from  Dr.  Olin's  pen,  is  given  in  Sprague's  "Annals 
of  the  American  Pulpit,"  and  copied  freely,  with  full  acknowl- 
edgment from  whence  derived,  by  the  Rev.  William  M.  Wight- 
man,  who  closes  his  record  as  follows:  "During  his  last  illness 
it  was  thought  by  his  friends  that  he  was  better,  and  the  hope 
was  expressed  that  he  might  be  able  to  preach  on  the  next 
Sunday.  '  Before  next  Sabbath,'  said  Russell,  '  I  shall  be  in 
paradise.'  His  words  were  prophetic."  He  died  at  Dr.  Mere- 
dith Moon's,  in  Newberry  county,  on  the  16th  of  January,  1825. 
Having  located,  his  name,  however  worthy,  does  not  appear  in 
the  necrological  record  of  the  South  Carolina  Conference. 

William  M.  Kennedy  was  born  in  North  Carolina  January 
13,  1783.  He  was  converted  to  God  in  1803;  admitted  on  trial 
in  1805.  On  circuits  he  spent  three  years,  on  stations  fifteen 
years,  on  districts  fifteen  years,  and  as  agent  two  years — thirty- 
five  years  in  all.  For  fourteen  years  he  served  the  Conference 
as  secretary,  and  all  the  while  may  have  been  said  to  be  the 
business  agent  of  the  Conference.  He  was  distinguished  for 
soundness  of  judgment,  fine  taste,  and  great  tenderness  of  feel- 
ing. He  was  a  manager  of  men  as  well  as  of  affairs,  preemi- 
nent as  a  peacemaker,  and  of  great  personal  influence  both 
with  preachers  and  people.  In  stature  he  was  rather  below 
the  medium  height,  but  well  proportioned,  inclined  to  corpu- 
lence. With  an  active,  nervous  temperament,  he  was  always  in 
movement.  His  face  was  the  very  index  of  kindness  and 
brotherly  love.  He  possessed  a  voice  of  remarkable  compass 
and  sweetness,  which  made  him  the  Asaph  of  the  Conference. 
His  preaching  was  hortatory,  full  of  zeal  and  love  for  souls. 
He  was  known  preeminently  as  a  peacemaker,  showing  forth  his 
love  to  God  in  his  love  for  his  fellow-men,  and,  like  Ben  Ad- 
hem,  "his  name  led  all  the  rest."  In  1840  he  was  reluctantly 
compelled  to  take  a  superannuated  relation,  and  while  on  a 
journey,  stopping  at  Dr.  Moon's  in  Newberry  county,  he  died 
from  a  stroke  of  apoplexy. 

Samuel  Dunwody  was  born  in  Pennsylvania,  August  3,  1780; 
was  converted  in  his  twenty-second  year;  admitted  to  Confer- 
ence in  1806,  and  served  effectively  forty  years.  He  was  on 
15 


226  EARLY  METHODISM  IN  THE  CAROLINA*. 

circuits  twenty-two  years,  on  stations  sixteen  years,  on  districts 
one  year,  and  non-effective  nine  years,  making  forty-eight 
years  in  all.  As  a  preacher  he  was  original,  both  as  to  matter 
and  manner,  and  his  sermons  Avere  scriptural  and  great.  He 
combined  the  intellectual  greatness  of  the  theologian  with  the 
simplicity  of  the  child.  His  manner  in  the  pulpit  was  unique, 
scarcely  describable.  In  many  respects  he  was  one  of  the  most 
remarkable  men  ever  connected  with  our  Conference.  Ill 
shaped  in  body,  careless  in  his  attire,  with  little  refinement  in 
manner  or  attractiveness  of  style;  with  a  rough  voice,  monoto- 
nous and  rapid  utterance,  awkward  gesticulation;  with  an  ab- 
stracted, almost  idiotic,  expression  of  countenance — he  was  cer- 
tainly the  most  logical  and  most  scriptural  preacher  in  the 
body.  It  has  often  been  affirmed  that  if  the  Bible  were  lost 
he  could  reproduce  it  from  memory.  To  the  young  and  old 
alike  possibly,  his  reading  of  a  hymn  was  unique,  if  not  amus- 
ing, apparently  with  the  endeavor  to  repeat  the  entire  stanza  at  a 
single  breath.  He  seemed  to  live  mentally  and  religiously  in  a 
world  of  God's  special  creation.  The  basis  of  his  philosophy 
and  theology  was  the  Bible,  which  he  seemed  to  have  commit- 
ted to  memory.  In  the  Calvinistic  controversy  of  years  past 
he  was  the  champion  of  Arminianism,  and  one  sermon  was  of 
great  force,  on  the  text,  "Every  plant  that  my  Father  hath  not 
planted  shall  be  rooted  up."  His  arguments  were  scripturally 
unanswerable,  and  remain  so.  At  a  General  Conference,  on 
the  great  slavery  debate  the  cry  was  made,  "  Can't  hear  you." 
"You'll  hear  me  presently,"  he  responded;  and  certainly  they 
did.  Mrs.  Young,  the  excellent  wife  of  an  Episcopal  rector  in 
one  of  the  parishes,  writes  in  Sprague's  Annals  an  admirable 
sketch.  In  preaching  at  a  schoolhouse  one  night,  candles  had 
to  be  provided,  and  out  of  the  usual  order  these  were  used. 
On  seeing  them  Mr.  Dunwody  ejaculated:  "Spermacity!  sper- 
macity!  I  do  believe  you  want  to  make  an  Episcopalian  of 
me."  Simplicity  and  innocence  were  marked  features  in  his 
character,  and  however  many  might  have  been  amused  by  his 
idiosyncrasies,  none  doubted  his  sincerity  or  his  ability  as  a 
minister  of  God.  The  end  came  as  usual  to  all  over  threescore 
and  ten — the  inevitable  retirement  and  surcease  of  active  la- 
bor. It  was  exceeding  pitiful  to  witness  his  struggle  against 
it:  the  worn-out  laborer  pleading  for  work,  and  the  stern  behest 


EARLY  METHODISM  IN   THE  CAROLINAS.  227 

of  his  brethren  refusing  it.  The  thought  of  location,  superan- 
nuation, or  cessation  from  a  loved  employ  never  entered  his 
mind.  He  was  amazed  and  confounded  when  it  was  realized, 
and  he  was  told  by  his  loving  brethren  that  he  was  actually  an 
old,  worn-out  man.  The  free  spirit  refused  to  succumb,  but  the 
flesh  was  weak.  Blessed  change  awaiting  us  all  when  the  cum- 
brous flesh  shall  drop,  and  we  be  clothed  with  the  immor- 
tality that  God  giveth!  His  dust  was  interred  at  old  Taber- 
nacle, near  Cokesbury. 

Hilliard  Judge  was  admitted  on  trial  in  Virginia  in  1806. 
For  eight  years  he  was  connected  with  the  South  Carolina 
Conference.  His  active  itinerant  life  covered  eleven  years. 
He  located  at  the  close  of  1816.  From  Joseph  Travis  we  learn 
that  he  was  a  preacher  of  no  ordinary  talents,  and  of  good  re- 
port everywhere.  He  was  very  pleasant  in  his  manners,  never 
sour  or  morose.  He  was  equally  at  home  in  the  palace  or  the 
hut.  No  company,  however  grand,  discomposed  him.  He  was 
invited  to  preach  before  the  legislature  in  Columbia,  S.  C,  and 
discoursed  from,  "  Except  ye  repent,  ye  shall  all  likewise  per- 
ish." His  discourse  was  just  as  plain  and  emphatic  it  was  as  on 
all  occasions  elsewhere.  He  married  a  lady  of  Fairfield  coun- 
ty, of  great  personal  worth,  and  of  a  family  distinguished  for 
wealth  and  intelligence.  Mr.  Judge  died  in  the  faith,  and  his 
body  rests  in  the  Winnsboro  cemetery. 

Joseph  Travis  was  born  in  1786,  in  Maryland.  When  an  in- 
fant he  narrowly  escaped  death  in  the  burning  of  his  father's 
house,  and  by  an  accident,  when  three  years  old,  was  lamed  for 
life.  On  the  removal  of  his  parents  to  South  Carolina,  he  was 
happily  converted  to  God.  Hearing  the  eccentric  Lorenzo 
Dow  preach,  he  resolved  to  devote  himself  to  the  ministry.  He 
was  admitted  into  the  Conference  in  1807,  locating  in  1825,  but 
was  readmitted  into  other  Conferences.  His  life  extended  be- 
yond 1855,  but  the  date  of  his  death  is  unknown  to  the  writer. 
He  filled  important  stations  and  districts,  and  represented  the 
South  Carolina  Conference  more  than  once  in  the  General  Con- 
ference. He  located  to  take  charge  of  the  Mount  Ariel  Acad- 
emy, and  after  awhile  went  West.  He  has  left  an  autobiogra- 
phy, full  of  interest  concerning  the  early  Church  in  Carolina, 
and  to  which  the  writer  is  much  indebted  in  compiling  these 
annals.     He  died  in  peace. 


CHAPTER  XXVI. 

The  Abbeville  Circuit — Mount  Ariel— Stephen  Olin — James  E.  Glenn — Jo- 
seph Travis— Mrs.  Ann  Moore — Cokesbury  School — Sketch  of  Preachers — 
William  Capers — Henry  Bass — N.  Talley — J.  L.  Belin — J.  O.  Andrew— 
H.  Spain— C.  Betts — James  Dannelly — Bond  English — M.  McPherson — 
William  Crook — George  W.  Moore — Jacky  M.  Bradley — David  Derrick — 
William  M.  Wightman— S.  W.  Capers— William  Martin— John  E.  Co- 
burn — James  Stacy. 

LEAVING  for  awhile  the  portraiture  of  our  older  preach- 
ers, we  would  turn  atteution  to  some  old  circuits,  and  first 
among  tliem  Abbeville.  To  find  their  metes  and  bounds  in  the 
early  days,  we  go  by  conjecture  only.  There  are  no  records, 
and  all  capable  of  giving  them  correctly  are  now  dead.  We  are 
inclined  to  think  that  the  old  Saluda,  Bush  Biver,  and  Keewee 
circuits  to  some  extent  covered  the  territory.  In  the  General 
Minutes  Bush  Biver  is  first  mentioned  in  1789,  with  William 
Gassaway  as  preacher  in  charge.  In  1790  Saluda  is  first 
named,  and  in  1803  it  is  Bush  Biver  and  Keewee.  In  1806 
they  were  separated,  and  so  remained  until  1820,  when  Bush 
Biver  disappears.  In  1821  the  record  is  Saluda,  Abbeville,  and 
Keewee,  all  separate,  with  Robert  L.  Edwards  on  Abbeville 
Circuit.  In  1822  Barnett  Smith  and  Abner  P.  Many,  and  in 
1823  James  Dannelly  and  Elisha  Askew,  were  the  preachers  in 
charge.  It  remained  a  separate  circuit  until,  in  1857,  it  was 
divided  into  Abbeville  and  Cokesbury  circuits.  In  1839  Wil- 
liam M.  Wightman  was  the  presiding  elder,  and  Samuel  Dun- 
wody  and  A.  M.  Chreitzberg  the  preachers  in  charge;  and  at 
the  time  of  division,  sixteen  years  after,  Colin  Murchison  was 
on  Abbeville  and  A.  M.  Chreitzberg  on  Cokesbury  Circuit. 
The  later  divisions  are  in  the  memory  of  all,  so  wre  need  not 
particularize. 

Its  earlier  history,  so  far  as  the  meager  records  exist,  is  that 
Cokesbury,  formerly  called  Mount  Ariel,  was  known  as  connect- 
ed with  the  second  enterprise  of  the  Church  anent  education, 
being  the  successor  of  the  Mount  Bethel  Academy,  which  was 
founded  in  1792  or  1794,  and  ran  successfully  until  1800,  1803, 
or  1806,  about  which  time  the  South  Carolina  College  was  es- 
(228) 


EARLY  METHODISM  IN   THE  CAEOLINAS.  229 

tablisbed.  Elijah  Hammond,  teaching  at  Mount  Bethel,  was 
transferred  to  the  college  as  a  professor.  Alas!  that  so  many 
years — some  twenty  or  thirty — should  elapse  before  any  steps 
were  taken  by  the  Methodists  to  secure  high  schools  or  colleges. 
What  has  been  lost  to  the  Church  can  hardly  be  estimated. 
About  1820 — the  date  is  not  exact — some  effort  was  made  for  a 
high  school  at  Tabernacle,  near  the  present  Cokesbury.  In 
1822  the  Ogeechee  District,  extending  across  the  Savannah 
River,  took  in  Abbeville,  Edgefield,  and  old  Pendleton  circuits. 
Joseph  Travis  was  the  presiding  elder.  A  school  was  under 
way  at  Tabernacle,  under  the  mastership  of  Stephen  Olin.  In 
1825  Joseph  Travis  was  induced  to  locate,  in  order  to  take 
charge  of  it,  and  removed  to  Mount  Ariel,  afterwards  Cokes- 
bury. 

It  was  on  this  district  that  a  great  camp  meeting  was  held  in 
1822  at  Tabernacle.  There  were  over  one  hundred  and  fifty 
conversions.  It  was  here  that  Stephen  Olin  began  his  re- 
ligious career.  From  a  late  article  in  the  New  York  Christian 
Advocate  we  gather,  as  given  in  his  own  words,  incidents  con- 
nected therewith.  He  met  a  trustee  of  the  institution  of  which 
he  had  come  to  take  charge,  and  inquiring  where  it  was,  he 
was  pointed  "  to  a  log  cabin,  the  door  hung  on  a  couple  of 
sticks,  and  the  windows  miserable."  Mr.  Olin  boarded  in  the 
family  of  a  local  preacher,  James  E.  Glenn.  One  day  he  over- 
heard the  mother  of  the  family  ask  if  the  teacher  opened  his 
school  with  prayer.  This  induced  him  to  begin,  and  it  result- 
ed in  his  conversion.     Among  his  manuscripts  was  found  the 

following: 

Abbeville,  S.  C,  September  21,  1821. 
Yesterday,  after  a  long  season  of  darkness  and  sorrow,  it  pleased  God  to 
manifest  his  pardoning  mercy  to  my  soul.  O  Lord,  the  riches  of  thy  good- 
ness are  unsearchable!  Accept  me  as  one  of  thy  bired  servants.  Lead  me 
in  tbe  way  everlasting,  and  keep  my  feet  from  falling.  Oh,  bring  me  to  see 
thy  face  in  peace!  Stephen  Olin. 

Applying  for  license  to  preach  some  little  time  after,  the  pre- 
siding elder,  Mr.  Travis,  was  not  favorably  affected  toward  him, 
and  stated  his  doubts  to  Mr.  Glenn,  who  replied:  "Brother 
Travis,  you  don't  know  the  man."  Mr.  Travis,  trusting  in  Mr. 
Glenn's  good  judgment,  thereupon  ceased  opposing  him.  He 
was  put  up  to  preach,  and  his  sermon  was  so  excellent  that 
Mr.  Travis  judged  it  a  plagiarism.     He  was  again  put  up  and 


230  EARLY  METHODISM  IX  THE  CABOLINAS. 

preached,  and  that  sermon  surpassed  the  first.  A  third  time 
he  was  tried,  and  his  effort  excelled  both  of  the  others.  Final- 
ly, on  Sunday,  before  an  immense  congregation,  he  preached 
on  the  daughter  of  Herodias  dancing  before  Herod.  Then  he 
swept  the  field;  and  the  presiding  elder  had  to  conclude  that  if 
ever  St.  Paul  was  called  to  the  ministry  so  was  Stephen  Olin, 
in  which  judgment  many  thousands  have  since  agreed. 

Near  here  James  E.  Glenn,  afterwards  the  founder  of  Glenn- 
ville,  Alabama,  lived;  indeed,  it  was  he  who  first  employed  Dr. 
Olin  to  teach.  Mr.  Glenn  was  a  man  of  no  ordinary  ability.  His 
polemic  gifts  were  unequaled;  his  zeal,  purity,  and  knowledge 
made  him  a  very  acceptable  minister.  As  a  trustee  of  Mount 
Ariel  Academy,  he  had  much  to  do  in  securing  the  services  of 
Mr.  Travis  to  teach.  Both  of  them  frequently  preached  in  all 
the  surrounding  country.  In  it  there  was  a  neighborhood  of 
Hardshells,  "  great  advocates  for  water,  but  liking  it  still  better 
if  well  mixed  with  whisky."  They  were  much  opposed  to  the 
Methodists,  and  especially  to  Mr.  Glenn.  They  believed  in 
folklore  and  witches.  Mr.  Glenn  put  up  a  notice  that  on  a  cer- 
tain day  he  intended  to  kill  witches.  The  news  spread  from 
Dan  to  Beersheba.  The  day  came,  and  the  crowd  was  great. 
The  text  was,  "Thou  shalt  not  suffer  a  witch  to  live."  He  said: 
"  There  are  witches  in  this  neighborhood;  yea,  and  I  believe  it. 
There  are  at  least  three:  one  is  called  Calvinism;  the  second, 
Universalism ;  and  the  third,  Infidelity."  He  understood  that 
the  best  way  to  kill  witches  was  to  draw  their  pictures  and  then 
shoot  at  them.  He  drew  the  picture  of  Geneva  Calvinism,  des- 
canting on  the  horrible  decrees,  etc.,  for  some  time.  "Now," 
said  he,  "  just  look  at  her!  What  a  haggard,  frightful  old  wretch 
she  is !  "  It  was  thought  silver  bullets  were  best  to  shoot  at  them 
with,  but  he  would  shoot  golden  balls.  You  will  find  the  first 
load  in  such  a  book,  such  a  chapter,  such  a  verse.  "  Now,  make 
ready !  Take  aim !  Fire !  "  He  would  then  roll  out  the  text 
loudly  and  distinctly.  And  thus  on  for  hours.  After  this,  when 
he  preached  the  house  was  always  crowded. 

Mr.  Travis  frequently  visited  Abbeville,  the  county  seat. 
Having  no  church,  the  courthouse  was  used  for  divine  service. 
There  were  but  two  members  there,  James  Moore  and  his  ex- 
cellent wife,  Ann,  of  whom  too  much  cannot  be  said  as  founders 
of  Methodism  in  Abbeville.     She  had  been  brought  up  a  Roman 


EARLY  METHODISM  IN  THE  CAROLINAS.  231 

Catholic,  but,  under  conviction  from  the  ministry  of  the  Meth- 
odists, was  in  doubt  about  joining  them.  Once,  after  earnest 
prayer,  her  eyes  fell  on  these  lines: 

I  the  chief  of  sinners  am, 
But  Jesus  died  for  me. 

Immediately  she  exclaimed,  "  If  that  is  Mr.  Wesley's  language, 
I  shall  be  a  Methodist!"  She  joined  at  once,  and  was  one  of 
the  most  zealous  members.  She  was  foremost  in  procuring 
a  church.  Her  perseverance  in  this  good  work  soon  resulted 
in  a  very  respectable  church  structure  for  those  days.  Well 
does  the  writer  remember  that  house,  and  his  attempts  at  preach- 
ing in  it  fourteen  years  after  its  erection,  in  1839;  well  does  he 
remember,  also,  kind  Sister  Moore,  and  her  motherly  care  of  his 
youth.  Her  house  was  ever  the  young  preacher's  home.  Dr. 
Henry  D.  Moore,  now  at  Louisville,  is  her  sou.  He  was  admitted 
into  the  South  Carolina  Conference  in  1857.  He  has  been  a 
member  of  the  Florida,  South  Georgia,  and  Alabama  Confer- 
ences, and  now  belongs  to  the  Kentucky  Conference — having  fully 
experienced  the  power  of  transfer,  through  no  fault  of  his  own. 
He  is  a  worthy  son  of  most  excellent  parentage. 

The  portraits  of  these  venerable  pioneers  in  Abbeville  are  here- 
with given,  together  with  their  son,  Dr.  Moore,  of  Louisville, 
Ky.;  and  also  of  William  Bird,  of  Bethel  Church,  Charleston, 
S.  C,  and  A.  E.  Williams,  of  Bound  0,  S.  C,  with  two  elect 
ladies  of  Charleston — Mrs.  Margaret  Just  and  Mrs.  Jackson, 
long  known  as  zealous  workers  for  God  in  that  city. 

Lewis  H.  Davis,  the  blind  preacher,  resided  in  Abbeville, 
loved  by  all.  By  an  accident  in  his  youth  he  became  blind,  but 
that  did  not  hinder  his  usefulness  as  a  preacher.  He  joined 
the  Methodists  soon  after  the  erection  of  the  church. 

The  Rev.  George  Moore  and  his  excellent  family  resided  for  a 
time  in  Abbeville.  His  house  was  likewise  the  young  preacher's 
home. 

The  brothers  John  and  Franklin  Branch  were  firm  support- 
ers of  Methodism  in  1839.  Two  sons  of  Franklin  Branch  are 
esteemed  ministers  in  the  Georgia  Conference. 

The  Rev.  James  Dannelly  was  often  appointed  to  this  circuit, 
and  in  1839,  then  superannuated,  resided  at  Smyrna,  but  made 
frequent  preaching  tours  into  Georgia  and  preached  often  at 
Abbeville.     The  appointments  were  some  twenty  or  twenty-four, 


232  EARLY  METHODISM  IN  THE  CAROLINAS. 

covering  the  entire  county.  The  houses  of  worship  were  ordi- 
nary structures,  Cokesbury  having  the  only  painted  house  of 
any  architectural  shape.  The  contrast  after  nearly  sixty  years 
is  of  course  exceedingly  great. 

Cokesbury,  as  the  seat  of  the  Conference  school,  was  the  head- 
quarters. Here  the  presiding  elder  of  the  district  and  the 
preacher  in  charge  of  the  circuit  resided.  Thomas  Williams, 
famed  as  one  of  the  best  stewards  of  the  time,  with  his  devoted 
household,  were  strong  supporters  of  the  Church.  So  were 
James  Shackelford,  Dr.  Francis  Connor,  Dr.  Thomas  Cottrell, 
and  Brother  Marion  devoted  Christian  men  in  their  day.  With 
the  exception  of  Dr.  Cottrell,  all  were  there  in  1839.  A  more 
lovely  or  well-regulated  community  existed  nowhere.  Many 
members  of  the  South  Carolina  Conference  received  their  aca- 
demical training  at  this  school,  and  the  only  regret  can  be  that 
our  Church  did  not  sooner  begin  the  great  work  of  the  education 
of  her  youth. 

In  1839  the  Conference  had  upon  its  roll  106  effective  preachers 
and  superannuates,  111  in  all.  In  1895  there  were  but  three 
surviving — William  Patterson,  Simpson  Jones,  and  the  writer. 

We  resume  the  pen  portraiture  of  the  preachers.  It  will  be 
seen  that  priority  of  record  is  owing  to  the  date  of  admission  on 
trial,  and  but  one  or  two  of  each  class  can  be  given;  and  while 
we  aim  at  chronological  order,  some  years  will  necessarily  be 
omitted.  Of  fifteen  admissions  into  the  Conference  in  1809,  but 
one  or  two  will  here  be  named. 

The  name  of  William  Capers  appears  frequently  in  these  an- 
nals, and  his  fame  is  known  so  well  that  mention  here  must 
necessarily  be  brief.  He  was  born  in  St.  Thomas  Parish,  S.  C, 
January  26,  1790.  He  was  admitted  into  the  Conference  in  1809, 
and  for  forty-six  years  (except  one  or  two  local)  served  the 
Church  on  circuits,  stations,  districts,  and  as  an  editor;  and 
closed  up  his  earthly  career  in  the  episcopacy  in  1855,  at  the 
age  of  sixty-five.  Tradition  states  that  at  his  birth,  like  Philip 
Doddridge,  he  was  seemingly  dead,  and  the  doctor  said  that  he 
would  soon  die;  but  the  attendants,  thinking  differently,  labored 
for  his  resuscitation,  the  nurse  declaring  that  "he  would  yet 
be  a  bishop."  As  to  person,  he  was  shaped  most  faultlessly 
in  form  and  feature;  of  medium  height,  with  a  voice  of  won- 
derful sweetness  and  power;  a  keen  black  eye,  and,  as  his  por- 


EARLY  METHODISM,  IN  THE  CAROLINAS.  233 

traits  show,  all  in  all  most  beautiful.  His  influence  on  Metho- 
dism was  world-wide,  and  in  the  Carolinas  and  Georgia  will  be 
enduring.  We  are  not  surprised  that  so  large  a  space  is  given 
in  Dr.  Shipp's  "Methodism  in  South  Carolina"  to  his  life  and 
labors,  with  such  large  extracts  from  his  excellent  autobiography. 
To  that  we  would  refer  all  readers  who  appreciate  beauty  of  style, 
with  true  simplicity  and  godly  sincerity.  The  end  came,  as  we 
poor  mortals  judge,  all  too  soon.  He  died  as  he  had  lived,  an 
earnest  man  and  minister,  and  a  most  decided  Methodist.  In 
his  last  illness,  after  a  paroxysm  of  pain,  he  asked  the  hour,  and 
when  the  answer  was  given,  he  said:  "  What!  only  three  hours 
since  I  have  been  suffering  such  torture!  Only  three  hours! 
What  then  must  be  the  voice  of  the  bird  that  cries,  'Eternity! 
eternity!'  Three  hours  have  taken  away  all  but  my  religion." 
Not  long  after,  he  sank  back  upon  his  bed  and  breathed  his  last. 
His  sacred  dust  is  interred  in  the  Washington  street  cemetery, 
Columbia,  S.  C. 

One  other  name  connected  with  this  class  of  fifteen  who  were 
admitted  on  trial  in  1809  was  the  very  antipodes  of  William  Ca- 
pers, and  only  serves  to  show  the  propriety  of  the  year's  trial 
before  one  can  become  a  member  of  the  Conference;  and  like- 
wise the  further  propriety  that  when  one  is  found  wanting  he 
is  speedily  dismissed.  The  contrary  course  of  action,  to  our  cer- 
tain knowledge,  has  burdened  the  Conference  with  men  who 
could  not  teach,  and  who  were  too  dull  to  learn.  In  this  case 
the  Conference  promptly  discontinued  the  applicant  after  one 
year's  trial.  Dr.  G.  G.  Smith,  in  his  "  Methodism  in  Georgia," 
thus  discourses  concerning  William  Eedwine:  "  Dr.  Pierce  says 
he  once  called  on  Redwine  to  exhort  after  him.  He  took  a  text: 
'  Behold,  ye  despisers,  and  wonder  and  perish.'  The  first  of  the 
despisers  was  the  deist.  'He  stands,'  said  the  preacher,  'with 
his  legs  as  wide  apart  as  if  he  was  the  empire  of  France,  and  he 
won't  hear  any  man  preach  who  can't  speak  romatically  and 
explay  oratory.'  "  Clearly,  it  is  not  every  good  man  that  is  called 
to  preach. 

Henry  Bass  was  born  in  Connecticut,  December  9,  1786.  He 
removed  to  Fayetteville,  N.  C,  and  was  converted  and  joined 
the  Church  in  1807.  He  was  admitted  into  the  Conference  in 
1812,  and  was  on  circuits  and  stations  nineteen  years,  on  dis- 
tricts eighteen  years,  and  superannuated  eleven  years — forty- 


231  EAELY  METHODISM  IN  THE  CAROLINAS. 

eight  years  in  all.  He  was  not  over  tall  in  person,  but  of  me- 
dium size,  with  an  apparent  sternness  of  inein.  His  gravity, 
good  common  sense,  and  conscientiousness  obtained  for  liim 
position  and  influence  for  many  years.  Such  was  his  gravity 
that  he  never  relished  any  lightness  of  spirit.  No  one  could 
think  for  a  moment  of  taking  liberties  with  him,  and  yet  all 
were  ready  to  go  to  him  for  counsel  or  sympathy.  He  had 
much  of  the  New  England  puritan,  combined  with  the  true  joy 
of  the  Christian.  He  was  without  blame  and  reproach — the  good 
pastor,  safe  counselor,  and  steadfast  friend.  In  the  close  of  his 
life  he  was  a  great  sufferer  from  cancer,  and  from  which  he  died 
May  13,  I860,  at  Ookesbury.  His  mortal  remains  were,  buried 
at  Tabernacle  Church.  In  his  protracted  sufferings  he  was  stead- 
fast in  the  faith,  giving  glory  to  God,  and  frequently  exclaim- 
ing, "  How  good  the  Lord  is!     I  trust  in  him  above  all." 

Nicholas  Talley  was  born  in  Virginia,  May  2,  1791;  convert- 
ed to  God  in  1810;  admitted  into  the  Conference  in  1812.  He 
effectively  served  the  Church  on  circuits,  stations,  and  districts 
for  fifty-three  years,  and  was  superannuated  a  little  over  seven 
years — thus  being  for  more  than  sixty  years  a  member  of  the  body. 
This  is  the  longest  record  of  effective  service  in  the  Conference 
with  the  exception  of  one  other,  who  received  fifty-four  appoint- 
ments and  has  been  a  superannuate  for  five  years.  Mr.  Talley 
was  above  the  common  height,  and  of  great  physical  endurance; 
his  face  was  expressive  of  intelligence  and  benevolence;  his  voice 
was  not  musical,  but  rather  nasal,  and  his  delivery  somewhat 
monotonous;  yet,  in  all  his  ministry,  he  was  self-possessed, 
dignified,  and  refined.  His  preaching  was  hortatory  in  charac- 
ter and  often  powerful  in  effect,  his  ministry  popular  and  suc- 
cessful. He  lived  to  the  age  of  eighty-two  years,  and  his  death 
was  peaceful.  His  last  uttered  words  were:  "Calm,  calm." 
His  dust  rests  in  the  Washington  street  cemetery,  Columbia, 

s.  c. 

James  L.  Belin  was  born  in  All  Saints'  Parish,  S.  C,  in  1788; 
admitted  into  the  Conference  in  1812;  and,  after  forty-seven 
years'  connection  with  the  Conference,  died  May  19,  1859, 
and  was  buried  on  the  mission  premises,  on  Waccamaw  Neck. 
He  was  staid  in  manner,  and  would  not  impress  one  as  being 
very  genial  in  temperament,  and  yet  he  was  always  most  benev- 
olent and  kind.      He  was  slow  of  speech,  deliberate  in  all  his 


ABBEVILLE  METHODIST  CHURCH;   EEV.   J.   A.  CLIFTON,  D.I).,  PASTOR. 


EARLY  METHODISM  IN  THE  CAROLINAS.  237 

movements,  and  as  steady  as  the  needle  to  the  pole  in  all  that 
was  pure  and  of  good  report.     During  all  his  life  he  was  much 
concerned  for  the  cause  of    missions   to   the   slaves,    and   was 
among  the  very  first  to  serve  them  as  early  as  1819,  and  in  1836 
formed  the  Waccamaw  Mission,  to  which  he  bequeathed  his 
entire  estate.     His  death  was  caused  by  a  fall  from  his  buggy, 
and  the  testimony  of  a  holy  life  shows  that  his  end  was  peace. 
James  O.  Andrew  ( Bishop  Andrew ) ,  although  transferred  to 
Georgia  in  1830,  when  the  South  Carolina  Conference  was  di- 
vided, passed  a  large  part  of  his  life  in  Carolina.     Some  memo- 
rial of  him  should  be  placed  in  these  annals.      He  entered  on 
trial  in  the   South   Carolina   Conference   in  1813,   was  trans- 
ferred to  Georgia  in  1830,  and  in  1832  was  elected  to  the  epis- 
copacy.     Seventeen  years  of  his  earlier  ministry  were  in  con- 
nection with  the  South  Carolina  Conference.     In  personal  ap- 
pearance he,  in  his  early  days,  was  leonine,  to  the  writer  seem- 
ing to  resemble  that  prince  of  men,  Oliver  Cromwell.    He  was  not 
tall,  but  stout,  with  a  wealth  of  curly  hair,  and  features  express- 
ive of  great  self-reliance  and  determination  of  will;  his  man- 
ner simple  and.  entirely  natural.     His  under  lip  protruded,  giv- 
ing expression  to  his  various  moods,  with  no  approach  to  self- 
conceit.     In  speech  he  was  quick,  somewhat  brusque,  but  not 
crabbed.     He  seemingly  would  have  grappled  with  a  giant,  but 
never  harming  a  pigmy.    His  style  in  the  pulpit  was  discursive, 
never   apparently   following  any  well-arranged  plan;   but  his 
grasp  of  thought  was  gigantic,  his  sermons  clear,  forcible,  and 
convincing,  and  full  of  unction,   amply  attesting  his  spiritual 
power.     In  a  word,  he  was  the  Boanerges  of  the  Conference  in 
that  early  day.     Under   complete  control  himself,   he  always 
had  his  audience  entirely  at  his  command.    The  chair  of  any 
Conference  was  to  him  a  throne  of  power,  his  decisions  being 
quickly  made,  kindly  expressed,  and  rarely  called  in  question. 
Like  many  great  men,  he  was  careless  as  to  dress,  but  by  no 
means  slovenly.     It  was  inquired  in  parliament  of   Cromwell 
once,  "Who  is  that  sloven?"     "That  sloven,"  said  Hampden, 
"  if  we  ever  come  to  an  issue  with  the  king,  will  be  the  greatest 
man  in  England."     James  O.  Andrew,  though  never  called  to 
kingly  rule,  stood  in  his  lot  heroically  to  the  end  of  his  days. 

Hartwell  Spain  was  born  in  Wake  county,  N.  C,  February 
10,  1795;  converted  to  God  in  1810;  admitted  into  the  Conference 


238  EARLY  METHODISM  IN  THE  CAROLINAS. 

in  1817.  His  connection  with  the  Conference  in  the  active 
ministry,  with  the  exception  of  six  years'  local  work,  embraced 
twenty-five  years.  Owing  to  feeble  health  he  was,  from  time  to 
time,  superannuated  about  twenty-six  years.  In  person  he  was 
tall,  slender,  and  graceful;  his  face  expressive  of  intelligence 
and  amiability.  In  preaching  he  was  at  first  very  deliberate 
— indeed,  slow.  A  stranger  would  predict  failure,  but  as  he 
warmed  with  his  subject  great  would  be  the  change,  his  tones 
louder,  utterances  quickened,  and  his  face  very  expressive. 
After  awhile  his  whole  nature  seemed  aglow,  a  transformation 
such  as  Patrick  Henry's  had  occurred;  his  face  shone  with  an 
unearthly  radiance,  an  entire  cessation  of  self  was  apparent,  and 
he  seemed  aflame  with  God.  His  audience  caught  the  influence, 
and,  borne  along  on  the  stream  of  his  eloquence,  felt  that  truly 
God  was  with  him,  and  high  religious  enthusiasm  was  always 
aroused.  His  efficient  ministry  was  sadly  hindered  by  ineffi- 
cient health.  His  old  age  was  protracted  beyond  the  usual 
length  of  time.  He  died  at  Summerton,  S.  C,  fully  attesting 
his  joy  in  the  Lord. 

Charles  Betts  was  born  in  North  Carolina  in  1800;  converted 
in  his  sixteenth  year,  and  for  fifty-two  years  itinerated  in  our 
Conference.  One  year  he  was  local,  and  one  superannuated,  but 
for  all  the  rest  was  entirely  zealous  in  the  work  of  the  ministry. 
His  consistent  piety,  vigorous  intellect,  and  untiring  energy 
gave  him  a  leading  position  in  the  Conference.  In  personal  ap- 
pearance he  was  compact,  rotund,  strong,  almost  fierce  at  times. 
In  the  pulpit  he  was  something  like  Eichard  Watson,  intermi- 
nable in  the  construction  of  his  sentences,  but  as  a  platform 
preacher  he  swept  the  field.  He  was  a  man  of  affairs,  and  large- 
ly useful  in  all  the  business  of  the  Church.  His  brethren  hon- 
ored him  with  eight  returns  to  the  General  Conference.  His 
end  was  peace.  Dying  in  Marion  county,  his  body  was  buried  at 
the  county  seat.  Taken  all  in  all,  he  was  a  remarkable  man  and 
minister.  Ardent  and  firm  in  his  attachments,  and  courageous 
in  the  advocacy  of  the  right,  he  made  many  friends,  being  pop- 
ular both  with  preachers  and  people.  He  had  a  powerful  phys- 
ical frame,  and  his  severe  labors  taxed  it  to  the  uttermost. 
After  fifty-two  years  of  toil,  he  rests  from  his  labors. 

James  Dannelly  was  born  in  Columbus  county,  Ga.,  Februa- 
ry 4,  1786;  converted  in  1816,  in  his  thirtieth  year;  admitted  in- 


EARLY  METHODISM  IN   THE  CAHOLINAS.  239 

to  the  Conference  in  1819.  Being  a  man  of  great  affliction,  he 
traveled  but  fourteen  years;  during  the  remainder  of  the  time 
he  was  superannuated.  He  was  one  of  the  most  eccentric,  and 
yet  ranked  among  the  ablest,  preachers  of  his  day.  By  a  scrof- 
ulous taint  from  birth,  and  on  that  account  in  boyhood,  he  lost 
a  limb,  and  never  knew  a  well  day  during  his  life.  He  was  a 
heavy  man,  and  moved  about  with  difficulty.  His  eyes  were  ex- 
pressive, and  shone  at  times  fearfully.  His  manner  in  the  pul- 
pit was  peculiar:  he  used  to  stand  balancing  himself,  looking 
deliberately  on  his  congregation,  panting  for  breath,  snapping 
his  gray,  twinkling  eyes;  and  then  in  a  fine,  almost  squeaking 
voice  he  would  announce  his  text,  giving  utterance  to  some 
simple  truth  or  illustrative  anecdote,  and  gained  the  attention 
of  his  audience,  then  in  his  simple,  monosyllabic  style  held  his 
hearers  spellbound  to  the  end.  On  some  occasions  he  Avas  grand 
in  thought  beyond  description;  at  other  times  he  was  cynical, 
sharp,  even  snappish.  He  lashed  the  popular  vices  unspar- 
ingly. He  was  fearless,  bold,  and  direct  to  an  amazing  degree. 
One  who  knew  him  well  would  often  say  of  him:  "  If  he  did  not 
edify,  he  would  be  sure  to  scarify."  Sinners  gnashed  upon  him 
with  their  teeth,  cursed  him,  and  swore  that  they  would  never 
hear  him  again,  and  yet  be  the  first  at  his  next  appointment.  On 
the  authority  of  Bishop  Wightman  it  is  stated:  "Mr.  McDuffie, 
then  a  senator  in  congress,  heard  his  withering  denunciations 
of  vice  in  high  and  low  places,  his  graphic  delineations  of  the 
modes  in  which  the  vulgar  undertake  to  imitate  the  fashionable 
follies  of  high  life.  The  statesman,  himself  an  orator  of  celebri- 
ty, and  famous  for  the  vigor  of  his  onslaughts,  was  so  struck 
with  the  pungency  of  the  discourse  that,  on  retiring,  he  said  to 
a  friend:  'This  is  certainly  one  of  the  ablest  sermons  I  have 
ever  heard;  it  told  the  truth,  the  whole  truth,  and  nothing 
but  the  truth,  though  in  the  roughest  possible  manner.'  So 
strong  was  the  impression  made  upon  Mr.  McDuffie  that  he  so- 
licited Mr.  Dannelly  to  visit  Washington  City,  and  preach  the 
same  sermon  before  congress,  offering  to  pay  his  expenses." 
With  all  this,  it  must  not  be  supposed  that  Mr.  Dannelly  was 
destitute  of  the  finer  feelings  of  our  nature.  He  had  a  heart  as 
tender  as  a  woman's,  and  was  often  affected  to  tears.  As  a  hus- 
band and  father  he  was  most  indulgent,  In  1839  the  writer,  as 
junior  preacher  on  the  circuit  where  he  lived,  without  knowing 


240  EARLY  METHODISM  IN  THE  CABOLIXAS. 

him,  dreaded  his  acquaintance;  but  this  fear  proved  groundless 
when  the  old  preacher  took  him  to  his  home  and  heart.  His 
soul  was  purified  by  suffering  and  pain.  He  loved  Methodism 
as  the  very  best  expression  of  the  truth  of  God,  and  he  fairly 
wore  himself  out  in  the  service  of  the  Church.  His  record  is 
with  God,  and  his  reward  on  high.  He  died  at  his  residence,  at 
Lowndesville,  Abbeville  county,  and  was  buried  at  old  Smyrna 
Church. 

Bond  English  was  born  in  Kershaw  county,  S.  C,  January  31, 
1797.  He  was  converted  in  1817,  admitted  in  1821,  and  died 
March  4,  1868,  in  the  seventy-first  year  of  his  age.  For  nearly 
forty-seven  years  he  was  an  honored  minister  in  the  South 
Carolina  Conference— niodest,  retiring,  self-depreciating,  clear- 
headed, warm-hearted,  and  eloquent.  In  person  he  was  small 
of  stature,  inclined  to  be  corpulent,  lame  from  an  accident,  and 
blind  in  one  of  his  eyes.  He  was  quick  and  impulsive  in  all 
his  movements,  and  diffident  almost  to  a  fault.  He  read  men 
intuitively,  and  was  rarely  mistaken  in  judging  character,  but 
was  not  born  to  control  by  inflexible  will.  He  was  well  fitted 
for  any  kind  of  ministerial  work,  but,  yielding  to  discourage- 
ments, located  in  the  prime  of  life.  Readmitted,  increasing  in- 
firmities placed  him  among  the  superannuated.  His  manner 
in  the  pulpit  was  ardent,  and  not  unf  requently  caused  stirring- 
emotion.  His  sermons  were  deeply  spiritual,  simple,  natural, 
and,  best  of  all,  full  of  the  divine  Spirit.  He  was  greatly  be- 
loved wherever  he  labored,  and  was  successful  in  his  ministry. 
He  died  in  peace  near  Sumter,  S.  C,  and  his  dust  rests  in  the 
cemetery  there. 

Malcolm  McPherson,  a  native  of  North  Carolina,  was  con- 
nected with  the  South  Carolina  Conference  eighteen  years,  for  ten 
of  which  he  was  presiding  elder.  The  Rev.  Samuel  Leard  pro- 
nounces him  a  master  in  Israel.  Before  his  conversion  he  was 
a  terror  to  the  bullies  of  his  native  county.  His  was  the  true 
Scotch  type  of  manliness,  shrewdness,  and  soundness  of  judg- 
ment. Stern  in  manner,  slow  of  speech,  exacting  in  duty,  he  was 
always  solemn  and  decorous  in  all  things  relating  to  the  wor- 
ship of  God.  His  sermons  were  clear  and  simple  in  arrange- 
ment, with  an  earnestness  and  unction  at  times  overwhelming. 
As  a  preacher  he  was  not  always  equal  to  himself;  if  he  failed, 
he  failed;  but  when  he  succeeded,  he  passed  beyond  the  limit  of 


EARLY  METHODISM  IN  THE  CAR0L1NAS.  241 

ordinary  men.  To  those  knowing  him  well  he  was  as  open  and 
gentle  as  a  child;  but  woe  to  the  sinner  who  provoked  his  rebuke 
in  the  congregation!  What  he  said  in  public  he  was  ready  to 
maintain  in  private,  and  the  sight  of  his  broad  shoulders,  heavy 
hands,  and  determined  face  has  made  more  than  one  pause  be- 
fore seeking  a  personal  encounter.  The  impress  of  hi3  clear  in- 
tellect, sound  judgment,  deep-toned  piety,  and  his  unwavering 
faith  in  God,  is  well  remembered  even  to  this  day.  Much  to  the 
regret  of  the  Conference,  he  emigrated  to  the  West.  In  1840  he 
served,  with  great  acceptability,  the  Holly  Springs  District,  and 
was  appointed  the  next  year  to  the  same  work,  but  died  before 
the  year  closed.  Joseph  Travis,  whom  he  claimed  as  his  spir- 
itual father,  preached  his  funeral  sermon  at  the  Memphis  Con- 
ference in  1842. 

William  Cook  was  born  in  Chester  county,  8.  C,  in  1805. 
He  was  converted  in  early  life,  and  admitted  in  1825.  He  trav- 
eled extensively  in  North  Carolina  and  South  Carolina;  Avas  fre- 
quently on  stations,  and  served  eight  years  as  presiding  elder. 
He  was  noted  as  an  excellent  singer,  and  was  greatly  beloved 
as  a  pastor  and  Christian.  After  traveling  thirty-six  years,  and 
being  superannuated  six  years,  he  died  in  the  triumphs  of  faith, 
in  York  county,  November  25,  1867. 

George  W.  Moore  Avas  born  in  Charleston,  S.  C,  September 
27,  1799.  He  was  converted  in  1819,  admitted  on  trial  in  1825, 
filled  various  appointments  until  1837,  located  in  1838,  and  was 
readmitted  in  1839.  He  was  one  of  the  first  missionaries  to  the 
slaves.  He  ceased  at  once  to  work  and  live,  at  a  camp  ground 
in  Anderson  county,  S.  C,  August  16, 1863.  He  was  well  known 
as  a  zealous  and  faithful  minister  of  Christ.  His  ashes  lie  in 
Bethel  cemetery,  Charleston,  S.  C. 

Jacky  M.  Bradley  was  admitted  in  1826,  and  traveled  regularly 
until  1860,  Avhen  he  removed  to  the  West,  and  died  during  the 
civil  Avar.  He  was  a  remarkable  man,  physically,  spiritually, 
and  mentally — tall  and  loosely  built,  with  large  head  and  long-, 
bony  arms  and  hands.  Of  his  personal  courage  none  doubted 
Avho  glanced  at  his  stalwart  body.  He  cared  little  for  dress,  and 
Avas  always  unclerical  in  appearance.  His  mind  was  seemingly 
in  unison  Avith  the  leading  traits  of  his  body.  He  was  always 
fearless  and  independent;  was  never  governed  by  any  of  the 
laws  of  elocution.  He  copied  no  man  either  in  subject-matter 
16 


242  EARLY  METHODISM  IN  THE  CAROLIXAS. 

or  in  manner  of  delivery.  With  a  mind  of  great  native  strength, 
he  was  sound  in  doctrine,  clear  in  his  own  religious  experience, 
and  utterly  fearless;  he  was  indeed  a  giant  in  the  pulpit.  His 
independence  in  feeling  often  gave  offense,  but  he  never  cher- 
ished malice  against  any.  His  voice  was  harsh  and  his  utterance 
rapid,  often  elevated  almost  to  a  scream,  accompanied  by  a  habit 
of  expectoration  by  no  means  graceful;  and  yet,  withal,  he  was 
most  powerful  in  debate  and  in  the  pulpit.  His  was  evidently 
a  hard  lot  in  life.  He  was  a  diligent  worker,  and  but  poorly 
recompensed  as  to  this  world's  goods.  His  record  is  with  God, 
and  his  reward  is  on  high. 

David  Derrick  was  born  July  28,  1800.  He  was  admitted  on 
trial  in  1827.  After  long  years  of  superannuation,  he  died  in 
1883.  Reared  as  a  Lutheran,  under  Methodist  preaching  he 
was  awakened  and  converted,  and  faithfully  served  the  Church 
until  failing  vigor  caused  his  retirement;  but  all  those  years  of 
feebleness  only  made  his  godly  life  more  conspicuous.  Having 
a  voice  of  power  and  sweetness,  he  excelled  in  song,  and  was  gift- 
ed in  prayer.  Faithful  and  true  as  a  pastor,  he  was  eminently 
useful  in  the  Church.     His  body  rests  in  Columbia  cemetery. 

"William  M.  Wightman  was  born  in  Charleston,  January  29, 
1808.  He  was  admitted  on  trial  in  1828,  and  died  in  Charleston, 
February  15,  1882.  His  name  stands  last  in  a  class  of  twenty 
admitted  at  the  forty-second  session  of  the  South  Carolina  Con- 
ference, held  at  Camden  in  1828 — Joshua  Soule,  presiding;  but 
from  the  beginning  he  was  always  first  on  the  roll  of  the  Con- 
ference until  his  election  to  the  episcopacy  in  186G.  In  1828  he 
traveled  the  Pee  Dee  Circuit  with  Philip  Groover  and  William 
Culverhouse;  in  1829,  Orangeburg  Circuit,  with  Elisha  Callaway; 
in  1830,  stationed  in  Charleston;  in  1831,  preacher  in  charge  on 
San  tee  Circuit;  in  1832,  Camden;  in  1833,  Abbeville  Circuit; 
1834-38,  agent  for  Eandolph-Hacon  College;  in  1839-40,  pre- 
siding elder  of  Cokesbury  District;  in  1841,  editor  of  the  South- 
ern Christian  Advocate,  so  remaining  until  1854;  in  1855,  pres- 
ident of  Wofford  College,  and  was  connected  with  colleges  and 
universities  until  elected  to  the  episcopacy  in  1866.  For  many 
years  he  was  the  Marpats  Apollo  of  our  Conference,  and  it  is 
marvelous  that  one  who  wrought  so  long  for  the  Church,  and 
so  well,  should  lack  a  proper  biography.  An  article  in  the 
Review  for  1896  indicates  clearly  that  a  proper  biographer  can 


EARLY  METHODISM  IN  THE  CAB0L1NAS.  243 

easily  be  found.  His  memoiy  is  honored  by  a  tablet  on  the 
walls  of  Trinity  Church,  Charleston,  and  his  body  rests  in  Mag- 
nolia cemetery. 

Samuel  Wragg  Capers  was  born  in  Georgetown,  S.  C,  March 
5,  1797.  He  was  admitted  into  the  Conference  in  1828.  He 
was  a  half-brother  of  Bishop  Capers.  He  was  a  large  man, 
above  medium  size,  with  full,  round  face,  short  neck,  fine  head 
firmly  set  on  ample  shoulders,  and  a  face  expressive  of  much 
intelligence  and  good  humor.  His  voice  was  like  a  trumpet, 
clear,  loud,  and  commanding.  He  filled  well  the  offices  of  pre- 
siding elder,  college  agent,  and  circuit  preacher.  He  was  su- 
perannuated in  1855,  and  died  the  same  year.  His  dust  rests 
in  the  Camden  cemetery. 

William  Martin  was  born  in  North  Carolina,  March  9,  1870. 
He  was  admitted  on  trial  in  1828.  He  died  in  Columbia,  S.  C, 
January  10,  1889.  For  sixty-one  years  he  was  a  member  of 
the  South  Carolina  Conference,  serving  on  circuits,  stations, 
and  districts,  in  agencies,  and  as  president  of  the  Columbia  Fe- 
male College.  During  the  civil  war  he  was  superintendent  of 
the  bureau  of  relief  for  the  soldiers.  His  preaching  was  expos- 
itory, his  style  simple  and  fervent,  and  his  illustrations  plain 
and  pointed.  His  death  was  eminently  calm  and  peaceful.  His 
body  sleeps  in  Washington  street  cemetery,  Columbia,  S.  C. 

John  R.  Coburn  was  born  in  Charleston  county,  September 
18,  1799.  He  died  in  Florence,  S.  C,  September  29,  1880,  in 
the  eighty-second  year  of  his  age.  He  was  long  a  laborious 
and  successful  missionary  to  the  slaves,  having  the  full  confi- 
dence of  the  planters  and  the  ardent  affection  of  those  to  whom 
he  ministered.     His  end  was  peace. 

James  Stacy  was  a  native  of  Burke  county,  N.  C,  and  was 
born  November  18,  1807.  He  was  admitted  into  the  Confer- 
ence in  1830,  and  served  the  Church  thirty-eight  years,  dying 
at  Sumter  in  1868.  "Called,  chosen,  and  faithful"  may  well 
be  said  of  him.  To  a  sound  religious  experience  he  added 
abilities  of  a  high  order.  He  was  a  student  all  his  life,  and 
showed  his  profiting  by  constant  study  in  his  ministrations  in 
the  pulpit.  Of  an  extremely  nervous  temperament,  he  was 
often  a  great  sufferer  mentally  as  well  as  bodily;  but  he  never 
failed  to  meet  the  full  demands  of  his  ministry.  About  his  last 
words  were,  "  Harvest  home." 


CHAPTER  XXVII. 

Old  Journals — Older  Boundaries — A  Quarterly  Conference  of  1819 — Names 
of  Officials— Estimates  for  Living — Quarterage  Collected — Conference  of 
1841 — Names  of  Churches — Finances  Meager — Confederate  Money — De- 
clension After  the  War — Rapid  Advance  Since — Comparative  Review  of 
Operations — Contrast  in  Favor  of  an  Itinerant  Ministry. 

TO  the  antiquarian  old  journals  are  valuable.  I  have  been 
favored  with  a  sight  of  the  journal  of  the  old  Orangeburg 
Circuit.  The  first  record  is  dated  Cattle  Creek,  August  7,  1819 
— seventy-eight  years  ago — closing  April  2,  1870.  There  is 
very  little  of  historical  interest  in  these  old  journals  save 
the  routine  business  of  a  Quarterly  Conference;  yet  the  names 
recorded  call  up  the  fathers  of  many  now  foremost  in  the  good 
work  of  the  Church,  the  records  also  showing  great  advance- 
ment in  temporal  interests  at  least,  while  we  sincerely  hope  that 
the  spiritual  interests  are  not  one  jot  abated. 

It  is  hard  to  make  out  the  boundaries  of  our  ever-changing 
circuits,  widening  as  to  religious  influence,  and  yet  contracting 
as  to  territorial  limits.  The  writer  well  remembers  the  great 
opposition  to  the  cutting-up  process  by  which  circuits  of  from 
twenty-four  to  thirty-five  appointments  were  brought  down  to 
eight  and  four,  giving  better  service  to  the  people  and  far  bet- 
ter support  to  the  preachers  concerned.  In  the  beginning  many 
presaged  ruin,  but  results  show  the  reverse. 

The  old  Edisto  Circuit,  which  embraced  Orangeburg,  was 
formed  in  1787.  The  record  in  the  General  Minutes  for  1787  is, 
Beverly  Allen,  presiding  elder;  Edisto,  Edward  West;  Charles- 
ton, Lemuel  Green.  The  returns  of  membership  for  Edisto  were 
340  whites  and  25  colored.  The  next  year,  1788,  for  Edisto, 
Henry  Bingham  and  William  Gassaway  were  the  preachers. 
The  circuit  so  remained  as  to  territory  until  1800,  when  Orange- 
burg is  mentioned,  with  Lewis  Myers  preacher  in  charge.  In 
1801  the  record  is  Orangeburg  and  Edisto;  the  next  year  the 
names  were  reversed  to  Edisto  and  Orangeburg;  in  1804  they 
were  reversed  agaiu;  in  1806  the  name  was  changed  to  Edisto 
(244) 


EARLY  METHODISM  IN  THE  CAIIOLINAS.  245 

and  Cypress;  in  1807  the  two  were  separate,  and  so  remained  up 
to  1812,  when  Edisto  disappears,  leaving  Cypress,  Saltketcher 
(Salkehatchie),  Black  Swamp,  and  Orangeburg,  with  William 
Capers  preacher  in  charge.    Its  boundaries  as  already  given  by 
Bishop  Capers  are  on  record.    These  boundaries  must  have  been 
afterwards  enlarged,  inasmuch  as  Green  Pond  Camp  Ground  is 
often  a  place  of  Quarterly  Conference  meetings,  and  there  is 
record  in  1832  of  a  building  committee  for  a  church  to  be  built 
at  Walterboro.     But  here  we  would  place  on  record  the  names 
of  members  of  this  third  Quarterly  Conference  held  at  Cattle 
Creek,  August  7,  1819.     They  were  James  Norton,   presiding 
elder;  John  Schreble,  Matthew  Raiford,  and  George  Hill,  circuit 
preachers;  James  Koger,  Henry  Seagrist,  Joseph  Howell,  and 
Joseph  Winningham,  local  deacons;    Andrew  Inabinet,    John 
McCormick,  and  John  Jeffcoat,  licentiates;  Martin  Gramling, 
Christian    Gramling,    and    David    Riley,    exhorters;    Thomas 
Simpson,  George  Pooser,  Lewis  Bryant,  George  A.  Campbell, 
Thomas  Cliffts,  John  Staley,  and  Andrew  H.  Jones,  class  leaders. 
Other  names  appearing  at  other  early  Quarterly  Conferences  are 
Jacob  Barr,  Gideon  Hutto,  Richard  Bryant,  Peter  Hyatt,  James 
Crosby,  Benjamin  Tarrant,  Jacob  Whetstone,  Robert  Robinson, 
Thomas  Mc Adams,  and  William  Dickenson,    local  preachers; 
Stephen  Ackerman,  David  Felder,  Daniel  Herlong,  Benjamin 
Jeffcoat,  John  Chreitzberg  (an  uncle  of  the  writer,  and  who  died 
in  Alabama  a  local  preacher),  and  Jacob  Jeffcoat,  class  leaders. 
In  addition  to  the  foregoing,  from  a  full  list  under  date  of  Oc- 
tober 7,  1826,  we  gather  the  names  of  Daniel  F.   Wade,  John 
Murrow,  and  Wilson  Langley ;  and  Samuel  Inabinet,  Jacob  Do- 
remus,  John  Wannamaker,  Calvin  Hyden,    Benjamin   Culler, 
Jacob  Wannamaker,  and  Samuel  Smoak,  exhorters;  John  Gol- 
son,  Edward  Bolen,  Christian  Riley,  John  Staley,  John  Rhode, 
Gotleib  Zeigler,  James  A.  Williams,  and  Jacob  Hook,  class  lead- 
ers; Thomas  Raysor  and  Jacob    Inabinet,   stewards.      Other 
stewards  named  in  1829  are  Andrew  Inabinet,  David  Dannelly, 
William  Pou,  Charles  V.  Stewart,  and  Isham  Lowery;  as  ex- 
horters, Jacob  S.  Linder  and  Robert  J.  Boyd;  as  class  leaders, 
William  Varn,  Henry  Ulmer,  Thomas  O'Bryan,  John  L.  Golson, 
and  Joseph  McAlhany. 

This  is  a  large  array  of  names,  but  useful  to  call  up  some  mem- 
ories of  the  past.     Farther  on  we  reach  the  names  of  the  Dantz- 


246  EARLY  METHODISM  IN  THE  CAROLINAS. 

lers,  Keitts,  Klecklys,  and  others;  but  for  the  present  let  us 
glauce  at  financial  matters.  These  were  the  old  days  of  travel- 
ing expenses,  quarterage,  and  family  expenses.  The  quarter- 
age rarely  reached  §300,  and  the  family  expenses  from  $200  to 
§300.  In  1829  the  committee  reports  that  they  "  find  the  sum 
of  $175  needful  for  that  purpose."  This  was  not  likely  paid,  as 
it  is  provided  that  the  trustees  of  the  parsonage,  from  its  sale, 
pay  over  to  the  stewards  enough  to  pay  the  rent  of  the  house 
occupied  by  the  preacher;  a  measure,  we  fancy,  not  likely  to 
obtain  now.  In  1834  Benjamin  H.  Capers,  preacher  in  charge, 
was  allowed: 

For  corn §125  00 

For  fodder 25  00 

For  bacon 50  00 

For  sugar 20  00 

For  coffee 14  00 

For  tea 2  50 

For  beef. 10  00 

For  flour 18  00 

For  lard 12  50 

For  soap 5  00 

For  candles 5  00 

For  butter .    10  00 

For  salt 3  00 

For  freight,  extras,  and  servant  hire 100  00 

Total §400  00 

Those  dear  old  brethren  closely  scanned  the  dietary  ability 

of  their  preacher. 

After  Matthias  Pooser  was  elected  secretary  the  records  are 

fine,  especially  the  financial  statements,  two  of  which  we  give. 

The  recapitulation  is  as  follows: 

For  1840. 

Receipts.  Deficit. 

For  presiding  elder §  152  50   $100  15    §  52  35 

For  preacher  in  charge  500  00    327  08    172  92 

For  junior  preacher 548  00    358  26    187  74 

Total §1,200  50    §785  49    §413  01 

Fok  1841. 

Receipts.  Deficit. 

For  presiding  elder §    154  00        $  89  94        §  64  06 

For  preacher  in  charge 525  00  343  50  18150 

For  junior  preacher 525  00  343  50  181  50 

Total.   §1,204  00        §776  94        §427  06 


EARLY  METHODISM  IN  THE  CAROLINAS.  24Tl 

For  1852  there  is  the  most  complete  record  of  all  amounts 
collected  and  paid  out.     The  entire  collection  was: 

Paid  the  presiding  elder $  1 15  00 

Paid  the  preacher  in  charge 609  37 

Paid  the  junior  preacher 1 00  00 

Traveling  expenses 83  38 

Total $907  45 

This  was  collected  from  the  following-  churches:  Wesley 
Chapel,  §120;  Asbury  Chapel,  $100;  Tabernacle,  8100.50;  Shady 
Grove,  $100;  New  Hope,  $52:  Orangeburg,  $45;  Cattle  Creek, 
$40;  Prospect,  $43;  Laurel  Chapel,  $50;  Bethel,  $23;  Calvary, 
$23;  Andrew  Chapel,  $39.75;  Bethlehem,  $30.50;  Zion,  $34.50; 
Sardis,  $28.75;  Ebenezer,  $15;  Trinity,  $26;  Kedron,  $20;  Geth- 
semane,  $10;  Humility,  $8.  In  a  little  over  forty  years  there 
has  been  much  of  an  advance.  There  are  now  eight  or  nine 
preachers  within  the  same  boundary  at  a  cost  of  some  $5,000, 
to  say  nothing  of  amounts  raised  for  benevolent  purposes. 

In  1841  the  Orangeburg  preachers  were  Henry  Bass,  presid- 
ing elder;  Allen  McCorquodale,  preacher  in  charge;  and  A.  M. 
Chreitzberg,  junior  preacher.  Fifty-five  years  of  time's  annals 
seem  prodigious.  Many  with  whom  we  were  then  associated 
have  crossed  the  flood.  The  appointments  were  eighteen,  to 
wit:  Asbury  Chapel,  Shady  Grove,  Tabernacle,  Orangeburg, 
New  Hope,  Cattle  Creek,  Sardis,  Humility,  Bethlehem,  Zion, 
Limestone,  Gethsemane,  Jeffcoat's,  Trinity,  Calvary,  Pizgah, 
Wesley  Chapel,  and  Prospect.  No  one  church  gave  much  over 
sl00.  Salaries  were  settled  in  1841  at  a  discount  of  41.59  per 
cent  for  presiding  elder;  and  for  the  preachers,  each  of  whom  was 
allowed  $525,  at  34.57  per  cent.  Meager  as  were  these  returns 
they  were  a  tremendous  advance  over  earlier  years,  and  many  a 
preacher  in  that  age  rejoiced  when  read  out  for  Orangeburg 
Circuit.  There  were  received  into  the  Church  during  the  year 
145;  expelled,  31;  Sunday  schools,  4;  teachers,  16;  scholars,  88. 
The  local  preachers  were  John  AVannamaker,  Samuel  Smoak, 
John  S.  Gray,  L.  J.  Crurn,  and  John  Law;  exhorters,  John 
Hooker,  Samuel  Inabinet,  Calvin  Hoger,  and  Francis  Baxter; 
stewards  and  leaders,  George  H.  Pooser,  D.  Ft.  Barton,  Jacob 
H.  Pooser,  Lewis  Zeigler,  John  L.  Golson,  M.  H.  Pooser,  James 
Berry,  John  Fairy,  Daniel  Funches,  James  Cox,  E.  T.  Pooser, 
Peter  Oliver,  A.  Pooser,  A.  Whetstone,  A.  Inabinet,  W.  Jeff- 


248  EARLY  METHODISM  IN  THE  CABOLINAS. 

coat,  John  J.  Salley,  Thomas  Tatuin,  Henry  Moorer,  Adam 
Holmau,  and  Lewis  Bast.  The  four  principal  churches  were 
Asbury  Chapel,  Tabernacle,  Wesley  Chapel,  and  Shady  Grove. 
Of  Orangeburg,  more  in  the  sequel.  Contrasted  with  others 
they  may  have  been  regarded  as  being  on  the  cathedral  order. 
They  were  usually  assessed  $100  each,  which  large  sum  for  the 
times  was  usually  paid  without  discount.  Asbury  Chapel  had 
been  built  for  an  academy,  and  afterwards  used  as  a  chapel. 
The  Keitts,  Dantzlers,  and  Wannamakers  worshiped  there.  Tab- 
ernacle was  more  in  churchly  shape.  It  is  now  abandoned,  and 
fast  going  to  ruin.  Thomas  Zimmerman  and  the  Dantzlers  are 
kindly  remembered.  Shady  Grove  was  but  ordinary,  yet  well 
represented  by  Adam  Holmau  and  Morgan  Keller.  But  what 
shall  we  say  of  Wesley  Chapel?  The  long,  low,  time-worn 
structure  was  in  use  close  up  to  the  nineties,  and  has  since,  we 
hope,  given  place  to  a  better  building.  That  good  man  John 
Biley  was  a  power  there.  Asbury  Chapel  has  vanished,  and  is 
superseded  by  St.  Paul's  at  St.  Matthew's  City,  an  improvement 
in  every  way  over  the  Asbury  of  the  olden  times.  To  Dr.  Pou, 
the  Wannamakers,  and  others  this  is  certainly  due,  and  St. 
Paul's  stands  out  upon  the  record  in  St.  Matthew's  Circuit. 
With  mournful  interest  we  visited  old  Tabernacle  in  1888.  The 
lines  of  desolation  were  there — the  old  graveyard  overgrown 
with  weeds.  Here  reposes  the  dust  of  the  noble  rivals,  Dantzler 
and  Keitt.  Memory  ran  back  to  half  a,  century  and  more,  when 
many  came  here  to  worship.  The  gospel  of  the  blessed  God  has 
been  sounded  out  from  that  old  pulpit  for  many  years  by  men  not 
taught  in  the  schools,  it  is  true,  but  who  were  full  of  faith  and 
the  Holy  Ghost,  and  of  whom  the  world  was  not  worthy.  Glance 
at  the  record,  will  you?  Isaac  Smith,  Enoch  George,  Tobias 
Gibson,  James  Jenkins,  Lewis  Myers,  George  Dougherty,  Wil- 
liam Gassaway,  Richmond  Nolley,  Samuel  Dunwody,  William 
Capers,  AVilliam  M.  Kennedy,  Samuel  K.  Hodges,  and  James 
O.  Andrew.  The  lesser  lights  are  not  here  set  down,  but  are 
not  forgotten  in  heavenly  archives  All  these  were  on  this 
work  previous  to  1830.  After  that  time  there  were  William  M. 
Wlghtman,  Bond  English,  William  H.  Ellison,  J.  C.  Postell, 
B.  J.  Boyd,  and  others. 

A  portion  of  the  circuit  about  Trinity,  Calvary,  etc.,  was  un- 
der culture  with  indigo.     Well  do  we    remember  the  vats  of 


EARLY  METHODISM  IN   THE  CAJiOLINAS.  249 

Lewis  Zeigler,  the  Whetstones,  the  Cullers,  and  others.  The 
other  sections  were  devoted  to  the  culture  of  cotton.  Many  of 
the  people  of  that  section  were  well  off,  but  their  contributions 
to  religious  purposes,  as  the  assessments  on  the  entire  number 
of  churches  show,  must  have  been  exceedingly  meager.  There 
were  no  other  collections,  except  at  long  intervals,  and  yet  only 
a  few  hundred  dollars  were  raised  from  twenty  churches,  from 
year  to  year,  for  the  support  of  three  preachers.  The  extent  of 
the  work  and  a  lack  of  knowledge  on  the  part  of  the  people, 
together  with  a  delicacy  on  the  part  of  the  preachers  in  insist- 
ing on  a  better  support,  account  for  it.  Besides,  with  the  great 
mass  of  the  people,  money  was  rarely  seen.  To  have  one  or 
two  hundred  dollars  for  division  on  a  Quarterly  Conference  ta- 
ble was  a  sight  indeed.  Some  used  to  wonder  what  a  preacher 
could  do  with  a  hundred  dollars.  They  saw  him  once  a  month, 
hale  and  hearty,  always  cheerful,  with  store  clothes  on,  and  al- 
ways driving  a  fat  horse,  with  the  very  best  things  most  cheer- 
fully given  him  when  entertained  by  them.  What  was  the  use 
of  money  to  men  of  his  class?  Is  it  any  wonder  that  with 
them  the  technical  "quarterage"  meant  anything  more  than 
twenty-five  cents  a  quarter?  The  preachers  in  1829  were  Wil- 
liam Capers,  presiding  elder;  Elisha  Callaway,  preacher  in 
charge;  and  William  M.  Wightman,  junior  preacher.  For  the 
support  of  the  three  but  a  little  over  six  hundred  dollars  was 
assessed,  and  yet  the  final  settlement  was  made  at  a  heavy  dis- 
count. We  are  glad  to  say  that  the  junior  preacher  got  his 
hundred  dollars  in  full,  he  having  but  a  little  while  before  re- 
fused a  thousand-dollar  salary  in  another  employment.  Was 
it  money  that  moved  these  men?     The  idea  is  preposterous. 

In  1863  the  circuit  contained  twelve  appointments,  namely: 
Orangeburg,  Bethel,  Cattle  Creek,  Humility,  Sardis,  Prospect, 
Asbury  Chapel,  Tabernacle,  Shady  Grove,  New  Hope,  Bethle- 
hem, Zion,  with  the  Bev.  John  W.  Kelly  as  preacher  in  charge. 
The  collections  were  better,  the  four  Quarterly  Conferences 
showing  a  total  of  $1,321.45,  the  stewards'  meeting  (not  record- 
ed )  rendering  possibly  about  as  much.  But  you  will  remem- 
ber that  those  were  the  flush  times  of  Confederate  money. 

Suffer  a  word  or  two  as  to  the  Orangeburg  church.  The  con- 
trast between  then  and  now  is  striking.  In  1871  Orangeburg  was 
set  off  as  a  station,  F.  Auld  being  the  preacher  in  charge.     The 


250  EARLY  METHODISM  IN  THE  CAFOLINAS. 

years  from  18G5  to  1870,  the  earliest  after  the  war,  were  the 
most  trying.  The  writer  was  the  presiding  elder,  and  William 
G.  Connor  the  preacher  in  charge.  The  churches  were  Orange- 
burg, Ziou,  and  Prospect.  They  were  evidently  languishing 
and  ready  to  die.  The  preachers'  reports  as  to  the  state  of  the 
church  were,  "  No  religious  influence  " ;  "A  general  coldness."  In 
1868  it  was  asked,  "  What  is  the  state  of  the  church?"  and  the 
answer  was,  "No  report";  in  1869,  "Rather  encouraging";  in 

1870  F.  Auld  was  the  preacher  in  charge.  And  here  the  old 
record  book  ends.  In  1868  the  presiding  elder  was  paid  $25,  the 
preacher  in  charge  $211;  in  1869  the  presiding  elder  received 
$49.65,  the  preacher  in  charge  $508;  in  1870  $497.70  was  shared 
between  the  presiding  elder  and  the  preacher  in  charge.     In 

1871  Orangeburg  was  set  off  as  a  station,  and  paid  $600;  in 

1872  it  paid  $700,  and  the  rise  has  been  gradual,  with  increas- 
ing prosperity  up  to  date.  They  had  had  for  years  a  very 
creditable  church  structure,  but  the  papers  say  that  just  the 
other  day  it  had  been  rolled  back  with  the  intention  of  erecting 
a  still  better  one  on  the  site. 

A  rapid  review  of  the  increase  of  the  Methodist  Episcopal 
Church  is  not  out  of  place.  In  1787,  two  years  after  their  en- 
trance into  the  state,  there  were  595  white  and  43  colored  mem- 
bers; in  1800,  thirteen  years  later,  the  whites  numbered  3,399, 
and  the  colored  members  1,283.  In  1825,  thirty-eight  years  aft- 
erwards, Mr.  Mills,  the  statistician  of  the  state,  makes  the  Meth- 
odists within  it  "  the  most  numerous  of  all  the  religious  denom- 
inations." In  the  light  of  contrast,  as  to  the  early  triumphs  of 
Methodism,  and  because  we  have  documentary  evidence  of  the 
period,  1793,  and  of  this  very  section  of  country,  there  will  be 
seen  the  difference  of  operation  in  church  organization,  and  be 
shown  clearly  the  worth  of  an  itinerant  ministry.  The  scope  of 
country  extends  somewhat  above  Orangeburg  City,  embracing 
the  territory  between  the  Edisto  and  Santee  rivers,  and  extend- 
ing within  twenty  miles  of  the  city  of  Charleston,  a  scope  of 
country  some  fifty  or  sixty  miles  in  length  by  about  twenty  or 
thirty  in  breadth.  The  documentary  evidence  consists  of  the 
report  of  the  Rev.  Robert  Wilson,  the  missionary  of  a  sister 
communion,  and  is  published  at  length  in  Dr.  Howe's  "  History 
of  the  Presbyterian  Church."  Being  ordered  by  the  synod  to 
spend  three  months  in  the  lower  part  of  South  Carolina,  on  the 


EARLY  METHODISM  IN  THE  CAROLINAS.  251 

6th  of  December,  1793,  lie  started  from  Long  Cane,  Abbeville 
county,  to  Columbia,  his  held  of  operation  lying  below  that 
place.  On  reaching  it,  he  tells  of  the  country  as  thickly  set- 
tled; but  the  opinions  of  the  inhabitants  concerning  religion 
were  so  unsettled  and  various  that  no  one  denomination  could 
obtain  a  settled  pastor.  He  laments  the  great  and  marked 
profanation  of  the  Sabbath,  hunting  and  all  kinds  of  diversions 
being  indulged  in.  Baptists  and  Methodists  abounded,  the  for- 
mer the  most  numerous.  He  states:  "The  most  of  the  preach- 
ers of  that  denomination  who  have  frequented  this  section  are 
men  of  infamous  character,  such  as  are  an  indignity  to  human 
nature — much  more,  a  disgrace  to  the  Christian  name.  No 
man  of  the  smallest  discernment  can  possibly  become  one  of 
their  party."  This  is  certainly  very  severe,  but  something  must 
be  allowed  for  his  great  desire  for  the  people  to  have  a  settled 
ministry.  His  route  led  to  Turkey  Hill  (Prospect),  Orangeburg, 
Cattle  Creek,  Indian  Fields,  Four  Holes,  Wasmasaw,  and  Beech 
Hill;  and  he  writes  of  the  people  as  having  encouraged  since 
the  war  "  almost  every  man  who  came  unto  them  calling  him- 
self a  preacher,  and  therefore  have  been  supplied  by  a  great 
number  in  succession  who  have  been  invariably  addicted  to 
vice,  most  commonly  drunkenness.  Hence,  with  the  idea  of  a 
minister  here  is  always  associated  the  idea  of  a  mercenary  crea- 
ture, unworthy  of  the  attention  of  gentlemen;  and  truly  it  lias 
been  too  much  the  case."  After  a  detail  of  travel  throughout 
these  boundaries,  in  which  the  object  of  his  mission  received  but 
little  encouragement,  he  concludes  as  follows: 

The  people  among  whom  I  have  spent  three  months  as  a  missionary  have 
indeed  been  needy,  and  their  situation  must  be  acknowledged  one  of  the 
most  solemn  lessons  to  ministers  that  can  possibly  be  given.  Thousands  of 
poor,  ignorant  creatures  have,  by  the  unholy  lives  of  ministers,  been  made 
to  believe  there  is  no  reality  in  religion,  and  therefore  the  most  affectionate 
efforts  appear  to  be  in  a  great  measure  lost.  They  are  like  the  deaf  adder 
who  stoppeth  her  ear,  and  will  not  hearken  to  the  voice  of  charmers, 
charming  never  so  wisely.  The  lower  parts  of  South  Carolina,  in  general, 
appear  to  be  in  some  measure  sensible  of  the  necessity  of  religion,  even  for 
the  good  of  civil  society;  but  in  order  to  general  usefulness,  a  minister 
would  be  under  the  necessity  of  tarrying  so  long  in  one  place  that  the  people 
would  be  convinced  of  his  sincerity  by  his  Christian  walk  and  conversation. 
The  practice  of  traveling  from  place  to  place  in  quick  succession  is  in  many 
places  unpopular,  and,  as  has  been  hinted,  prohahly  not  the  most  profitable. 

Now  be  it  remembered  that  within  these  boundaries  in  1793 


252  EARLY  METHODISM  IN  THE  CAROLINAS. 

Isaac  Smith,  whose  record  is  beyond  reproach,  was  a  presiding 
elder,  and  that  anterior  to  that  time,  and  after,  such  men  as 
Francis  Asbury,  Reuben  Ellis,  Henry  Bingham  (buried  at  Cat- 
tle Creek  Camp  Ground),  William  Gassaway,  Enoch  George, 
Jonathan  Jackson,  James  Jenkins,  Benjamin  Blanton,  Lewis 
Myers,  men  who  "  jeoparded  their  lives  unto  the  death,"  and 
whose  records  are  unstained,  served  in  that  section.  It  follows 
clearly  that  the  ill-living  ministers  referred  to  in  the  above  re- 
port were  not  of  the  Methodist  order  or  persuasion,  and  we  are 
in  doubt  if  there  were  many  of  any  other  "  religious  persuasion." 
The  practice  of  ministers  "  traveling  from  place  to  place  in 
quick  succession,"  and  regarded  as  "  so  unpopular  and  unprofit- 
able," finds  its  answer  in  the  contrasted  statistics  of  both  the 
religious  denominations  concerned.  There  was  reported  at  the 
Conference  of  1794  but  one  preacher,  with  452  church  members; 
while  in  187G,  at  the  time  the  compilation  was  made,  there  were 
12  separate  charges,  served  by  13  traveling  and  12  local  preach- 
ers, 11  parsonages,  63  churches,  52  Sunday  schools,  307  officers 
and  teachers,  1,689  pupils,  4,036  church  members,  and  $47,770 
worth  of  church  property — with  some  20,000  or  30,000  people 
under  Methodist  influence.  And  within  the  twenty  years  since, 
up  to  1896,  all  this  has  been  largely  increased.  Now,  to  say 
nothing  of  the  garnered  sheaves  in  heaven,  this  "traveling  from 
place  to  place  in  quick  succession  "  looks  reasonably  profitable; 
and  the  more  so,  when  it  is  remembered  that  this  is  but  a  small 
portion  of  the  territory  of  the  entire  state,  as  well  as  the  fact 
that  the  "  settled  pastors  "  of  the  Church  chiefly  concerned  in 
the  above  report  are  few  and  far  between.  Assuredly,  Metho- 
dism was  a  most  important  factor  in  the  great  revival  in  the 
eastern  and  western  continents;  and  what  a  reversal  of  men's 
judgments,  when  he  who  was  its  chief  instrument  was  cast  out  of 
the  Establishment,  and  it  would  have  been  deemed  an  indignity 
to  enshrine  his  dust  in  Westminster,  has  to-day  his  appropriate 
niche  in  Britain's  noblest  Pantheon!  And  more:  what  though 
in  aristocratic  old  Charleston,  when  thousands  hung  entranced 
on  the  ministry  of  Capers,  Anderson,  Olin,  the  Pierces,  Wight- 
man,  Smith,  and  others,  but  few  of  "the  rulers"  believed  in 
it,  and  only  "the  common  people"  received  it  gladly?  Heaven 
knows  where  to  bestow  the  plaudit,  and  the  conventionalities  of 
this  world  pale  before  the  coronations  of  that  other. 


CHAPTER  XXVIII. 

Black  Swamp  Circuit— Walterboro— Churches  Named— Early  Methodist 
Missions  to  Slaves— Absurdity  of  Northern  Sentiment— Their  Self-com- 
placency— Some  Old  Colored  Saints— Dr.  F.  A:  Mood's  Testimony. 

THE  old  Black  Swamp  Circuit  and  the  Walterboro  Circuit  that 
adjoined  it  greatly  deserve  notice.     This,  with  the  Barnwell 
Circuit  noticed  farther  on,  will  complete  the  survey  of  the  state 
as  far  as  these  annals  can  do  so.     Black  Swamp  is  first  noted  in 
1811,  and  was  then  in  Ogeechee  District.     Lewis  Meyers  was 
presiding  elder,  and  John  S.  Capers  preacher  in  charge.     The 
membership  reported  in  1812  was  96  whites  and  55  colored. 
In  1813  it  was  transferred  to  Edisto  District,  and  numbered  213 
whites  and  112  colored;  and  that  year  Thomas  Mason  was  the 
preacher  in  charge.     Up  to  1830  it  was  served  by  such  men  as 
J.  C.  Belin,  Freeman,  Hill,  McDaniel,  Callaway,  Laney,  Watts, 
and  Crook.     From  that   time  to  1850  it  was  served   by  Bond 
English,  King,  T.  Huggins,  M.  C.  Turrentine,  William  Martin, 
H.  A.  C.  Walker,  R.  J.  Boyd,  Bass,  Durant,  and  McSwain.     Its 
early  boundaries  are  not  now  definable.     In  1851  and  1852  the 
parsonage  was  at  Brighton's  Cross  Roads.     The  circuit  swept  on 
down  to  Robertsville  and  Purisburg,  then  on  to  Ebenezer  and 
Kadesh,  and  up  to  Cave's  and  Gillette's,  then  turning  to  Swal- 
low  Savannah,  then  down  toward  the  Bluff  and  on  down   to 
Union  and  Brighton.     There  were  some  twenty  appointments. 
It  was  always  regarded  as  a  choice  charge  in  the  Conference. 
Here  were  the  Manors,  Martins,  Lawtons,  Bosticks,  Solomons, 
and  Davises,  most  of  them  men  of  wealth  and  deeply  pious;  with 
many  who,  if  not  so  well  off  in  this  world's  goods,  held  to  the 
true  riches.     The  people  were  universally  kind,  and  unexcelled 
in  attention  to  their  preachers.     Union  Church  at  that  time  was 
at  the  head  of  all.     Manor  Lawton,  one  of  the  chief  stewards, 
used  to  say  to  the  preachers:  "  We  keep  no  books;  get  all  you 
can  from   the  others,   and  Union  will  make  up  deficiencies." 
And  on  this  being  reported,  in  less  than  half  an  hour  a  deficit 
often  amounting  to  hundreds  of  dollars  was  made  up.     Swallow 
Savannah  came  next  in  liberality.     The  younger  Bosticks  and 
Martins  were  there,  and  their  training  at  Union  was  not  for- 

(253) 


254  EARLY  METHODISM  IN   THE  CABOLINAS. 

gotten.  One  member  now  at  Black  Swamp  Church,  well  known 
as  "  Old  Bill,"  still  survives,  and  may  he  long  do  so.  We  would 
like  to  put  on  record  all  who  helped  to  make  this  so  pleasant  a 
charge,  but  this  cannot  be  done.  The  civil  war  spread  desola- 
tion over  this  fine  country,  swept  away  its  wealth  by  emancipa- 
tion, and  many  a  palatial  mansion  was  given  to  the  flames. 
Several  charges  have  been  made  out  of  this  grand  old  circuit, 
and  since  railroads  have  invaded  its  quiet,  towns  and  villages 
have  sprung  up,  and  Methodism  is  still  on  the  advance. 

The  Walterboro  Circuit  was  another  of  those  famous  old 
charges  of  the  past.  Long  incorporated  with  Edisto  and  Or- 
angeburg, it  was  not  known  as  Walterboro  until  1834.  T.  E. 
Ledbetter  and  George  Wright  were  the  preachers.  The  churches 
at  that  time  and  afterwards  were  Pine  Grove,  Green  Pond,  Eb- 
enezer,  Carmel,  St.  John's,  Little  Swamp,  Mizpah,  Rehoboth, 
Sheridan's  Chapel,  Island  Creek,  Buckhead,  Cross  Swamp,  Shi- 
loh,  Bethel,  Antioch,  Salem,  Peniel,  Sandy  Dam,  Walterboro, 
and  Tabernacle.  Among  the  chief  stewards  was  Thomas  Ray- 
sor,  famous  in  his  day  for  liberality  rather  beyond  what  wTas 
common  then.  He  was  always  attendant  on  Quarterly  Confer- 
ence, ever  exerting  a  most  healthful  influence  in  supporting  re- 
ligion. Within  its  boundaries  lived  the  Rev.  Lucius  Bellen- 
o-er,  remarkable  for  his  zeal  and  long  travel,  far  and  wide.  He 
was  noted  for  eccentricity,  not  by  any  means  harmful,  but  al- 
ways attracting  attention.  This  good  man,  without  fee  or  re- 
ward of  earthly  nature,  long  preached  the  gospel  of  Jesus,  and 
now  rests  from  his  labors.  Aaron  Smith  was  noted  as  a  class 
leader  at  Pine  Grove.  Brother  Steadly  was  another,  as  also 
was  Allen  Williams.  At  Ebenezer  were  Alfred  Raysor,  B.  Rish- 
er,  Stevens,  and  Martin  Jacques.  At  Rehoboth  were  Philip 
Jacques,  Ackerman,  and  Dandridge.  At  Sheridan  Chapel  were 
the  Johnsons,  Willises,  and,  though  not  a  member.  Dr.  Shendon, 
who  has  left  an  admirable  son,  Hugo,  who  is  doing  good  serv- 
ice educationally  for  the  Church.  At  Island  Creek  Louis  O'Brien 
can  never  be  forgotten.  This  was  one  of  the  first  charges,  as  to 
time,  in  the  old  Edisto  Circuit.  At  Mount  Carmel  were  the  Rob- 
insons, Bloxes,  and  Blockers;  and  the  good  man  Linden  must 
not  be  forgotten.  The  Rishers,  Stewarts,  Stevenses,  Varus, 
Sniders,  Ulmers,  Campbells,  Pages,  Hendersons,  Lowrys,  Lar- 
asys,  Fulkses,  Kirklands,  Muses,  Brabhams,  and  many  more, 


EARLY  METHODISM   IX   THE  CABOLINAS.  255 

have  left  descendants  who  are  an  honor  to  our  Church.  Benjamin 
Stokes,  at  old  Sandy  Darn,  still  survives;  as  also  Col.  William 
Stokes,  often  representing  his  circuit  at  Conference.  Dr.  A.  E. 
Williams  still  lives,  and  has  done  yeoman  service  for  the  cause. 
The  old  Green  Pond  Camp  Ground  was  long  a  rallying  point  for 
the  hosts  of  Methodism,  with  old  Binnaker's  in  Barnwell  Circuit, 
both  gone  into  desuetude.  At  the  latter  place  in  the  early  days 
may  have  been  seen  a  man  not  especially  remarkable  then,  but 
developing  finally  into  H.  N.  McTyeire,  one  of  our  bishops. 
Joseph  Moore  and  Beddick  Pierce  were  often  at  Binnaker's, 
preaching  with  power  to  delighted  thousands. 

We  have  said  little,  and  only  incidentally,  concerning  our 
missions  to  the  slaves.  This  lower  part  of  the  state  was  cov- 
ered over  by  them.  They  were  once  our  chief  joy;  but  since 
the  civil  war  has  swept  them  out  of  existence,  and  since  the 
whole  body  of  colored  people  have  gone  into  other  commun- 
ions, we  can  look  alone  to  heaven  for  the  reward  due  for  the  la- 
bor expended  on  them.  From  the  very  beginning  attention  was 
given  to  these  poor  beings;  and  not  only  sermons,  prayers,  and 
tears  were  freely  bestowed  upon  them,  but  the  record  from  1830, 
when  §201.33,  an  average  of  1^  cents  per  member,  up  to  1864, 
when  §63,813.70,  an  average  of  §1.77,  was  given,  together  with 
the  full  yearly  exhibit  as  seen  in  the  Appendix,  will  prove  clearly 
that  much  had  been  done  for  them.  The  Methodist  Church  was 
the  first  to  care  for  the  slaves,  beginning  with  the  very  advent 
of  Asbury,  and  for  years  trained  the  best  instructed  of  the  Afri- 
can race.  And  it  is  well  known  that  when  emancipation  came — 
to  say  nothing  of  their  behavior  during  the  war — because  of 
this  they  quietly  adjusted  themselves  to  their  new  relations. 
And  yet  how  absurd  is  the  northern  sentiment  on  the  religious 
condition  of  the  negro  in  slavery!  To  show  this  convincingly 
we  quote  from  an  address  delivered  by  the  Rev.  Charles  Cuth- 
bert  Hall,  D.D.,  at  Norlan,  Mass.,  June  28,  1893,  and  published 
in  the  Outlook  for  September  16: 

Character  is  invisible  thought  translated  into  visibility,  and  fixed  before 
the  eye,  cut  on  life.  And  the  nature  of  character  is  affected — yes,  is  deter- 
mined— by  that  whereon  the  mind  principally  dwells,  by  the  tools  princi- 
pally used.  To  an  astonishing  extent  this  can  be  verifiecl  by  the  observa- 
tion of  human  life.  Even  upon  so  broad  a  scale  as  a  comparison  of  nations 
it  is  possible  to  make  this  verification.  Take  the  African  race,  while  still 
in  slavery,  in  our  southern  states,  and  contrast  it  with  the  New  England 


256  EARLY  METHODISM  IX  THE  CABOLINAS. 

communities  of  the  same  period.  As  a  comparative  study  of  racial  charac- 
ter the  contrast  is  appalling.  On  the  one  hand,  servile  dejection,  laziness, 
impurity,  and  an  intellectual  life  not  many  removes  from  imbecility ;  on 
the  other  hand,  proud  consciousness  of  liberty,  intellectual  vigor,  industry, 
social  cleanness.  What  determined  this  contrast?  The  respective  range  of 
thought.  I  thank  God  that  thirty  years  of  free  thought  under  the  direction 
of  schools  like  Hampton  and  of  saints  like  Armstrong  have  made  that  Afri- 
can race  almost  as  wondrous  a  contrast  to  its  former  self  as  New  England 
to  the  slaves. 

With  this  address  on  "  The  Mystery  of  Worship,  and  Its  Ef- 
fect upon  Character,"  we  have  no  quarrel,  aud  have  none  espe- 
cially with  the  statement  copied  above,  save  in  one  particular, 
which  is  this:  the  attributing  all  advancement  in  religious  cul- 
ture of  the  negro  "  to  scJtools  like  Hampton,  and  saints  like  Arm- 
strong," and  that  within  the  last  thirty  years.  One  would  think 
from  these  last  words,  emphasized  by  us,  that  the  negro  reli- 
giously was  utterly  uncared  for  in  all  the  South  under  slavery; 
that  with  the  interdict  on  letters,  no  man  cared  for  his  soul; 
when  the  fact  is  that  all  Christian  denominations  gave  special 
care  to  the  negro,  while  the  Methodist  missions  to  slaves  on  the 
plantations  for  more  than  thirty  years  gave  the  benefit  to  thou- 
sands. The  self-complacency  is  enormous  that  attributes  the 
advancement  of  the  negro  religiously  to  the  efforts  of  northern 
saints  within  the  space  of  thirty  years  just  past. 

In  the  year  1865,  in  the  rear  of  the  Federal  army,  came  chap- 
lains whose  sole  aim  was  to  disintegrate  and  absorb.  They 
found  thousands  under  religious  culture,  and  many  of  them 
saintly,  and  after  a  short  space  worthy  of  the  highest  positions 
in  Church  and  State,  the  North  being  the  judge.  Some  of 
these  chaplains,  well  known  to  the  writer,  like  St.  Paul,  "very 
crafty,  caught  them  with  guile."  Of  course  not  the  guile  St. 
Paul  gloried  in,  for  under  cover  of  the  truth  they  lied  most 
egregiously,  and  sought  to  appropriate  southern  church  prop- 
erty, and  did,  until  compelled  to  restore  it  by  Federal  law. 
Were  these  men  saints,  too?  In  contrast  with  "the  servility, 
laziness,  and  impurity  "  of  the  African,  was  this  good  Christian 
conduct  typical  of  the  racial  instinct  of  New  England  character? 

As  to  the  "  proud  consciousness  of  liberty,"  is  pride  of  any 
sort  consistent  with  the  humility  taught  by  Jesus?  And  as  to 
"  intellectual"  culture,  can  the  knowledge  of  letters  alone  puri- 
fy the  heart?     As  to  "industry,"  did  not,  or  does  not,  much  of 


EARLY  METHODISM  IN  J  HE  CAR0L1NAS.  257 

it  find  place  in  getting  the  most  money  for  the  least  value,  even 
to  the  manufacture  of  wooden  hams  and  nutmegs?  And  for 
"social  cleanness,"  my!  what  about  divorce,  unknown  in  South 
Carolina  until  attempted  to  be  introduced  by  northern  senti- 
ment? Is  it  any  better,  is  it  as  good  as  the  polygamy  of  Mor- 
monism?  Say  what  you  will  of  the  hardness  of  men's  hearts, 
there  is  the  law  divine,  as  unchangeable  as  God  himself.  Then 
how  about  prenatal  infanticide,  limitation  of  offspring  by  hu- 
man will,  antenatal  murder  against  God's  and  nature's  laws,  so 
common  even  in  godly  New  England?  I  would  as  sood  not  be- 
lieve at  all  as  to  believe  Jesus  false,  and  imbecile  in  issuing 
commands  that  cannot  be  obeyed.  Then  what  say  you  to  the 
rampant  lust,  awakening  most  fearful  retribution  and  contempt 
of  law  throughout  the  South,  utterly  unknown  under  slavery, 
when  the  tender  innocence  of  childhood  is  not  safe  from  the 
bestial  proclivities  of  black  brutes?  Is  this  the  product  of  a 
"  proud  consciousness  of  liberty,  intellectual  vigor,  industry, 
social  cleanness,"  of  which,  in  the  judgment  of  the  lecturer,  the 
unfortunate  South  knows  nothing? 

Many  instances  of  the  very  highest  religious  character,  all 
trained  under  slavery,  might  be  given.  Some  yet  live  who  re- 
member Castile  Selby,  known  to  the  writer  and  the  children 
then  as  old  "  Daddy  Castile."  He  was  one  of  the  very  best 
specimens  of  honesty  and  Christian  gentleness.  He  was,  with 
his  black  face  and  patched  clothing,  much  more  a  true  gentle- 
man than  many  a  bedizened  rascal — white  or  black — covered 
with  broadcloth  and  decked  with  jewels,  who  looted  the  treas- 
ury of  South  Carolina  in  the  sad  days  of  reconstruction.  Then 
old  Maum  Clarinda,  true  type  of  many  a  colored  "  mammy," 
the  trusted  nurse  and  foster  mother  in  many  a  southern  house- 
hold. Then  John  Boquet,  who  when  dying,  and  William  Ca- 
pers told  his  wife  that  he  must  want  for  nothing,  exclaimed: 
"Want!  want!  I'm  done  with  want  forever!  I  want  nothing 
but  heaven,  and  I'm  almost  there  by  the  blood  of  Jesus!" 
Could  " saints  like  Armstrong "  say  more?  Were  such  as  these, 
and  thousands  more  in  our  happy  Southland,  made  so  by  the 
prevalence  of  "  free  thought,  schools  like  Hampton,  and  saints 
like  Armstrong  "  ?  By  no  means.  They  had  learned  in  the  school 
of  Christ,  fully  equal  to  the  Hampton  school  or  any  other. 

It  is  fully  time  this  northern  conceit  should  be  rebuked;  and 
17 


258  EARLY  METHODISM  IX  THE  CAROLINAS. 

though  it  is  hard  to  get  into  the  northern  mind  that  "any  good 
can  come  out  of  Nazareth,"  it  may,  in  the  language  of  Burns, 

From  many  a  blunder  free  them, 
And  foolish  notion. 

We  close  this  chapter  by  giving  the  Rev.  F.  A.  Mood's  testi- 
mony to  the  character  of  the  Christianized  negro.     He  says: 

It  would  hardly  be  in  keeping  with  the  plan  hitherto  followed  in  these 
articles  to  pass  over  in  utter  silence  tbe  names  of  the  many  worthy  and  ex- 
cellent people  who,  among  the  colored  Methodists  in  tbe  city,  have  vindi- 
cated the  truth  and  power  of  godliness.  Much  might  be  written  about 
them  that  would  be  appropriate  and  profitable  as  well  as  interesting.  A 
mention  of  a  few  of  the  names  conspicuous  in  former  days  must  suffice. 
Among  tbe  early  colored  members  remarkable  for  their  intelligence  and 
business  traits  were  Harry  Bull,  Quaminy  Jones,  Peter  Simpson,  Abraham 
Jacobs,  Ben  McNeil,  Smart  Simpson,  Aleck  Harleston,  Amos  Baxter,  Mor- 
ris Brown,  Richard  Holloway,  Castile  Selby,  and  John  Boquet.  Harry  Bull 
and  Morris  Brown  went  off  in  the  African  schism ;  the  latter  moved  to  Penn- 
sylvania, where  he  afterwards  was  known  as  Bishop  Brown,  of  the  African 
Church  in  that  state.  Castile  Selby  was  eminent  for  his  humility,  holiness, 
and  unbending  integrity.  Though  a  black  man.  an  humble  carter,  moving 
in  the  humblest  position  in  life,  he  was  eminently  a  good  and,  no  doubt 
in  the  sight  of  God,  a  great  man.  But  I  will  give  his  character  as  summed 
up  by  Bishop  Capers,  in  a  private  letter  to  a  friend,  the  use  of  which  has 
been  granted  me.  The  bishop  says:  "The  weight  and  force  of  his  charac- 
ter were  made  up  of  humility,  sincerity,  simplicity,  integrity,  and  consisten- 
cy, for  ail  of  which  he  was  remarkable,  not  only  among  his  fellows  of  the 
colored  society  of  Charleston,  but  I  might  say  among  all  whom  I  have  ever 
known.  He  was  one  of  those  honest  men  who  need  no  proof  of  it.  No  one 
who  ever  saw  him  would  suspect  him.  Disguise  or  equivocation  lurked  no- 
where about  him.  Just  what  he  seemed  to  be,  that  he  invariably  was,  nei- 
ther less  nor  more.  Add  to  this  a  thorough  piety — which  was  the  root  and 
stock  of  his  virtues — and  you  find  elements  enough  for  the  character  of  no 
common  man ;  and  such  was  Castile  Selby."  As  early  as  1S01  he  is  on  record 
as  a  leader,  and  he  held  the  office  untarnished  for  over  half  a  century. 

John  Boquet,  a  slave,  was  very  intelligent  and  deeply  pious,  and  in  con- 
sideration of  his  virtue  and  good  services  was  set  free  by  his  owner.  The 
following  affecting  occurrence  was  related  of  him  by  Bishop  Capers  in  the 
letter  referred  to:  "  Visiting  him  on  his  deathbed,  I  found  him  unspeakably 
happy  in  the  love  of  God,  but  not  as  well  provided  as  I  thought  he  ought 
to  be  with  little  comforts  and  refreshments  which  his  wasted  body  might 
require.  I  noticed  it,  and  told  his  wife  of  several  things  which  he  might 
take  for  nourishment,  and  which  she  must  procure.  '  He  wants  them,'  said 
I,  '  and  he  must  have  them.  The  expense  is  nothing,  and  he  must  want  for 
nothing.'  'Want!  want!'  exclaimed  the  dying  man.  '  Glory  be  to  God !  I 
am  done  with  want  forever!  Want!  want!  T  know  no  want  but  heaven, 
and  I  am  almost  there  by  the  blood  of  Jesus!' " 


EARLY  METHODISM  IN  THE  CAROLINAS.  259 

Richard  Holloway  was  also  conspicuous  for  his  intelligence  and  zeal.  His 
zeal,  however,  was  sometimes  intemperate  and  ill-judged,  but  he  died  much 
beloved  and  respected. 

There  are  two  or  three  names  among  the  females  which  must  not  pass  un- 
noticed. Mary  Ann  Berry  will  be  long  remembered  as  the  tender,  careful, 
ladylike  nurse  and  humble  saint.  Bishop  Capers  says  of  her:  "I  never 
knew  a  female  in  any  circumstances  in  life  who  better  deserved  the  appel- 
lation of  'deaconess'  than  Mary  Ann  Berry;  one  who  seemed  to  live  only  to 
be  useful,  and  who,  to  the  utmost  of  her  ability,  and  beyond  her  ability 
served  the  Church  and  the  poor;  and  I  might  say,  too,  that  what  she  did  was 
always  exceedingly  well  done,  directed  by  an  intelligent  mind  as  well  as  a 
sanctified  spirit;  so  that,  humble  as  was  her  position  in  common  society,  she 
was  really  a  mother  in  Israel.  Her  meekness,  her  humility,  and  a  peculiar 
gentleness  and  softness  of  spirit  which  distinguished  her  at  all  times,  might 
have  done  honor  to  a  Christian  lady  of  any  rank."  Rachel  Wells,  too,  was 
remarkable  for  her  humility  and  piety,  and  in  most  respects  was  the  coun- 
terpart of  Mary  Ann,  except  in  personal  appearance.  Of  her  the  bishop  in 
his  letter  also  speaks  in  high  terms.  He  states  that  not  long  before  her 
death  he  called  to  see  her  after  she  had  received  a  severe  contusion  which 
prevented  her  going  to  church,  at  which  a  protracted  meeting  was  then  in 
progress.  When  sympathized  with  upon  the  unfortunate  accident  which 
prevented  her  getting  to  church,  she  replied:  "Ah,  Mr.  Capers,  since  this 
occurred  to  me,  which  you  call  an  unfortunate  accident,  God  has  found  a 
much  nearer  way  to  my  heart  than  by  Trinity  Church."  Nanny  Coates  also 
was  a  colored  woman  of  marked  piety  and  generosity.  And  here  again  let 
Bishop  Capers  speak:  "Did  I  mention  Mauni  Nanny  Coates?  Bless  old 
Maum  Nanny !  If  I  had  been  a  painter  going  to  represent  meekness  per- 
sonified, I  should  have  gotten  her  to  sit  for  the  picture.  It  was  shortly  after 
I  had  been  appointed  secretary  for  the  missions,  that  being  in  Charleston 
at  the  house  of  my  brother,  as  we  were  sitting  together  in  the  parlor  one 
evening,  Maum  Nanny  entered.  I  wish  I  could  show  her  to  you  just  as  she 
presented  herself,  in  her  long-eared  white  cap,  kerchief,  and  apron  of  the 
olden  time,  with  her  eyes  on  the  floor,  her  arms  slightly  folded  before  her, 
stepping  softly  toward  me.  She  held  between  her  finger  and  thumb  a  dol- 
lar bill,  and  courtesying  as  she  approached,  she  extended  her  hand  with  the 
money.  'Will  you  please,  sir,'  said  she,  in  subdued  accents,  and  a  happy 
countenance, '  take  this  little  mite  for  the  blessed  missionaries? '  I  took  it, 
pronounced  that  it  was  a  dollar,  and  said:  '  Maum  Nanny,  can  you  afford  to 
give  as  much  as  this?'  'Oh!  yes,  sir,'  she  replied,  lifting  her  eyes  which  till 
then  had  been  on  the  floor.  '  It  is  only  a  trifle,  sir.  I  could  afford  to  give  a 
great  deal  more — if — I — had — it.'" 

The  three  last  mentioned  were  all  freed  by  their  owners  for  their  faithful- 
ness and  virtue.  But  these  are  but  a  few  of  the  many  souls  and  many  in- 
teresting facts  identified  with  the  colored  membership  of  the  Charleston 
churches.  They  are  not  enrolled  among  the  great  and  mighty  of  the  earth, 
but  what  is  far  better,  their  names  and  deeds  have  honorable  mention  in  the 
Lamb's  book  of  life. 


CHAPTER  XXIX. 

Necrology  from  1830  to  1850:  H.  A.  C.  Walker,  A.  B.  McGilvray,  Whitefoord 
Smith,  R.  I.  Boyd,  W.  A.  Gamewell,  H.  A.  Durant,  Samuel  Leard,  J.  R. 
Pickett,  W.  A.  McKibben,  William  C.  Kirkland,  William  P.  Mouzon,  Wil- 
liam A.  McSwain,  L.  M.  Little,  C.  H.  Pritchard,  A.  M.  Shipp,  D.  I.  Sim- 
mons, William  A.  Fleming,  R.  P.  Franks,  John  W.  Kelly,  William  T.  Ca- 
pers, H.  C.  Parsons,  A.  H.  Harmon,  William  Hutto— Benevolent  Organi- 
zations in  Connection  with  the  Conference — Same  in  Charleston,  S.  C. 

UP  to  1830  we  gave  in  chronological  order  short  memoirs  of 
prominent  members  of  the  Conference  from  the  beginning. 
The  space  remaining  will  only  allow  brief  mention  of  one  or  two 
in  each  class  from  1830  to  1850,  and  of  those  only  who  have 
closed  up  life  and  labor  on  earth.  With  regard  to  all  the  rest 
the  reader  will  consult  the  record  in  the  Appendix,  where  every 
name  is  set  down. 

Hugh  A.  C.  Walker  was  admitted  in  1831,  and  died  in  1886. 
He  was  born  in  Antrim  county,  Ireland,  coming  in  early  life  to 
America,  and  remaining  here  until,  at  the  age  of  seventy-seven, 
he  was  removed  by  death,  in  the  fifty-sixth  year  of  his  ministry. 
He  was  meek,  gentle,  patient,  persevering,  sincere,  honest,  and 
accurate;  calm,  dignified,  prompt,  and  punctual;  a  clear,  sound, 
logical,  instructive  preacher,  and  a  fine  administrator  in  all 
Church  affairs.  His  end,  as  might  well  be  expected,  was  emi- 
nently peaceful. 

Archibald  B.  McGilvray  was  admitted  in  1832,  and  died  in 
1863.  He  was  born  in  the  Isle  of  Skye,  coast  of  Scotland,  and 
arrived  in  America  in  1806.  He  was  a  modest,  cheerful  man, 
and  a  devoted  friend.  As  a  minister  he  was  faithful,  holy,  la- 
borious, and  useful.  In  view  of  death  he  praised  God  aloud, 
and  so  passed  away. 

Whitefoord  Smith  (1833 )  was  born  in  Charleston,  S.  C,  No- 
vember 7,  1812,  and  died  at  Spartanburg,  April  27,  1893.  Long 
connected  with  the  educational  interests  of  the  Church,  and  a 
most  eloquent  preacher,  he  well  merited  the  title  of  "  the  golden- 
mouthed."  His  oratory  was  unique,  his  voice  clear  and  sweet, 
his  taste  faultless,  and  his  style  pure.  He  was  sound  in  theolo- 
gy, and  devoted  in  seeking  the  salvation  of  souls.  He  was  loy- 
(260) 


EARLY  METHODISM  IN  THE  CAROLINAS.  261 

al  to  bis  Church,  refusing  offers  that  weaker  men  might  have 
accepted.  Fully  conscious  of  the  approach  of  death,  he  met  it 
calmly,  trustfully,  and  triumphantly. 

Henry  H.  Durant  (1834)  was  born  in  Horry  county,  S.  C, 
April  3,  1814,  and  died  at  Spartanburg,  S.  C,  December  3,  1861. 
Noted  as  a  revivalist,  he  was  no  doubt  instrumental  in  the  con- 
version of  thousands.  The  charm  of  oratory  was  added  to  his 
pulpit  efforts.  His  sermons  were  strong,  cogent,  and  spiritual; 
in  exhortation  he  was  powerful  and  prevailing;  in  prayer,  re- 
rnai'kably  gifted.  His  sickness  was  borne  with  Christian  confi- 
dence and  resignation,  and  of  course  his  end  was  peace. 

Robert  J.  Boyd  (1834)  was  born  in  Chester  county,  S.  C, 
November  24,  1805,  and  died  at  Marion,  S.  C,  September  3, 
1869,  being  nearly  sixty-four  years  of  age.  He  was  one  of  the 
best,  wisest,  and  most  trusted  men  in  our  Conference.  How- 
ever elevated  in  position,  his  humility  was  prominent.  In  every 
position  he  evinced  dignity  and  simplicity  of  character,  and  was 
seemingly  unconscious  of  his  real  ability  and  worth.  His  end 
was  peaceful. 

Whatcoat  Asbury  Gamewell  (1834)  was  the  son  of  a  pioneer 
preacher;  born  in  Darlington  county,  May  6,  1814,  and  died  at 
Spartanburg,  S.  C,  October  13,  1869.  He  was  a  man  very 
much  beloved.  He  was  tall  and  commanding  in  appearance; 
always  serious,  and  yet  never  tinctured  with  a  sour  godliness, 
never  given  to  railing,  and  so  free  himself  from  the  faults  com- 
mon to  humanity  as  to  bear  patiently  the  failings  of  others. 
His  voice  was  deep  and  sonorous;  and  being  of  an  easy  elocution 
both  in  the  pulpit  and  at  the  fireside,  he  effectively  preached 
and  practiced.  He  was  much  distinguished  as  a  pastor,  and  his 
pulpit  efforts  were  persuasive  and  sincere.  His  character  was 
of  unusual  beauty,  symmetry,  and  completeness.  His  last  days 
were  in  perfect  harmony  with  his  precious  life,  and  his  victory 
over  death  and  the  grave  was  signally  triumphant. 

John  K  Pickett  (1835)  was  born  in  Fairfield  county,  S.  C, 
April  2,  1814,  and  died  at  Chester  March  15,  1870.  His  dust 
rests  in  the  Winnsboro  graveyard.  With  all  the  simplicity  of  a 
child,  he  was  fearless  in  his  pulpit  utterances,  and  was  self- 
possessed  and  deliberate.  He  had  unusual  facility  in  acquir- 
ing languages;  was  an  earnest  student,  and  frequently  excelled 
oratorically.     He  was  instrumental  in  the  conversion  of  hun- 


262  EARLY  METHODISM  IN  THE  CJROLINAS. 

dreds,  if  not  thousands.  He  devoted  his  entire  estate  to  Wof- 
ford  College.  In  the  hour  of  death,  his  submission  to  God's  will 
was  clearly  evident. 

Samuel  Leard  (1835)  was  born  in  Abbeville  county,  S.  C,  and 
died  at  Raleigh,  N.  C,  March  9,  1896,  in  his  eighty-second  year. 
Of  unusual  amiability  of  character,  he  won  the  approval  of  all 
associated  with  him.  In  the  pulpit  he  was  strong,  convincing, 
and  useful;  unexcelled  as  a  pastor,  and  a  good  writer.  In  his 
last  illness  he  gave  evidence  that  all  was  well,  and  but  a  little 
while  before  his  departure  he  was  aroused  by  the  repetition 
of  the  Lord's  Prayer  so  as  faintly  to  follow  its  petitions  to  the 
close,  and  then  whispered,  "  Let  us  pray."  But  faith  was  rapidly 
giving  way  to  sight,  and  prayer  to  endless  praise. 

Marcus  A.  McKibben  ( 1836 )  is  the  most  fitting  of  his  class  for 
record  here.  He  was  born  in  Mecklenburg  county,  N.  C,  in 
1804,  and  died  at  Barnwell  Courthouse,  S.  C,  January  23, 1887,  in 
the  eighty-third  year  of  his  age.  He  was  quite  original,  his 
mind  logical,  and  he  reasoned  well.  For  forty-one  years  he  was 
effective,  and  the  last  eight  years  superannuated.  His  end  was 
peaceful. 

William  C.  Kirkland  (1837)  wras  born  in  Barnwell  county,  S. 
C,  January  6,  1814,  and  died  in  Greenville  county,  S.  C,  March 
29,  1864.  He  was  remarkable  for  his  sweetness  of  spirit,  and 
in  all  graces  of  character  resembled  the  beloved  disciple.  He 
was  a  good  man  and  a  successful  laborer  in  the  gospel.  In  the 
end  he  found  the  Good  Shepherd  in  the  valley  of  the  shadow  of 
death. 

William  P.  Mouzon  (1838)  was  born  in  Charleston,  S.  G,  Jan- 
uary 16, 1819,  and  died  at  Bamberg  on  the  28th  of  January,  1885. 
He  was  an  able  minister  of  the  New  Testament,  and  as  a  preacher 
earnest,  instructive,  and  impressive.  He  served  on  missions, 
circuits,  stations,  and  districts,  and  was  acceptable  and  useful 
in  all.     He  died  in  great  peace. 

William  A.  McSwain  (1839)  was  born  in  Stanly  county,  N.  C, 
and  died  January  1,  1866.  A  self-made  man,  gifted  with  a  vigor- 
ous mind,  by  diligence  in  study  he  rapidly  rose  in  the  Conference. 
He  was  deservedly  popular  both  with  preachers  and  people.  His 
comparatively  early  death  ended  too  soon  a  career  promising 
so  much  more  than  even  that  which  he  had  attained.  In  his 
removal  from  the  earth  he  triumphed  in  the  grace  of  Jesus. 


EARLY  METHODISM  IN  THE  CAROLINA*.  263 

Lewis  M.  Little  (18-10),  of  a  class  of  six  admitted,  is  noticed 
here,  because  of  the  early  retirement  of  the  others.  He  was  born 
in  Lincoln  county,  N.  C,  July  12,  1815,  and  died  at  Sumter,  De- 
cember 5,  1888,  in  the  seventy-fourth  year  of  his  age.  While 
not  eminently  great  as  a  preacher,  he  was  certainly  useful  as  a 
pastor,  diligerrt  and  sympathetic.  His  was  an  active  ministry 
of  forty-eight  years.     He  was  "  called,  chosen,  and  faithful." 

The  class  of  1841  was  an  unusually  strong  one,  and  four  of 
them  are  eminently  worthy  of  mention  here. 

Albert  M.  Shipp  was  born  in  Stokes  county,  N.  C,  June  15, 
1819,  and  died  on  the  27th  of  June,  1887.  As  a  preacher  he 
occupied  the  first  rank  both  as  to  matter  and  manner  in  the  pul- 
pit. He  was  esteemed  highly  as  an  educator  of  youth,  and  for 
years  was  the  leader  in  his  Conference.  Asserting  to  the  end 
his  faith  in  Jesus,  his  last  utterance  was,  "  It  is  all  right." 

Dennis  J.  Simmons  was  born  near  Charleston,  March  22,  1818, 
and  died  January  5,  1887,  aged  nearly  sixty-nine  years.  Of 
very  staid  demeanor,  some  would  have  thought  him  morose,  but 
this  was  only  outward;  within,  he  was  genial  and  kind.  Of 
Spartan  bravery,  he  would  have  defended  a  Thermopylae.  He 
was  modest  in  life,  and  well  beloved.  His  trust  was  in  Him 
who  had  redeemed  him  from  sin  and  death. 

William  H.  Fleming  was  born  in  Charleston,  S.  C,  January 
1,  1821,  and  died  April  16,  1877.  He  was  buried  in  Bethel  cem- 
etery, of  which  church  he  was  then  pastor.  In  disposition  he 
was  genial  and  kind;  in  judgment,  clear,  judicious,  and  safe;  in 
all  intercourse  with  men,  frank  and  honorable.  He  was  one  of 
the  leading  men  of  his  Conference,  and  his  death  was  consid- 
ered all  too  early  for  his  promised  usefulness.  He  died  in  the 
faith. 

Claudius  H.  Pritchard  was  born  in  Charleston,  S.  C,  and  died 
at  Abbeville,  S.  C,  March  5, 1896.  He  was  preeminently  saintly. 
Early  in  his  religious  experience  he  was  given  full  consecration, 
and  was  long  a  witness  of  the  power  of  holiness.  He  was  scrip- 
tural in  his  preaching,  unwearying  as  a  pastor,  visiting  from 
house  to  house,  and  eminently  useful  for  over  fifty-five  years' 
connection  with  his  Conference.  None  doubted  the  integrity 
of  his  character  or  the  depth  of  his  piety.  Such  a  life  could  not 
be  otherwise  than  triumphant  in  its  ending. 

Of  the  class  of  nine  in  1842,  one  was  transferred,  three  dis- 


204  EARLY  METHODISM  IN  THE  CAROLIXAS. 

continued,  and  three  located.  There  are  but  two  surviving  in 
connection  with  the  Conference,  and  may  it  be  long  before  any 
necrological  record  is  made  of  them. 

The  class  of  1843  is  nearly  like  the  one  of  1842.  It  numbered 
seven  members.  Two  were  transferred,  three  located,  and  three 
discontinued. 

John  W.  Kelly  ( 1845 )  was  born  in  Union  county,  S.  C,  January 
29,  1825,  and  died  February  18,  1885.  He  was  a  large  man  phys- 
ically, and  of  great  mental  strength,  quick  of  apprehension,  and 
never  at  any  loss  in  expressing  his  ideas.  His  preaching  was 
often  in  demonstration  of  the  Spirit  and  with  power.  His  man- 
ner was  simple  and  natural,  often  carrying  away  his  hearers  by 
a  tide  of  unaffected  eloquence.  He  was  always  inclined  to  take 
the  weaker  side,  and  none  doubted  his  proffer  of  friendship. 
Suddenly  he  was  called,  and  his  dust  i-ests  in  hope  at  Provi- 
dence Church  in  Berkley  county. 

Kobert  P.  Franks  (1844)  was  born  in  Laurens  county,  S.  C, 
September  19,  1818,  and  died  at  Lowndesville,  S.  C,  January  25, 
1895.  He  was  remarkably  clear  in  his  judgment  as  to  men  and 
measures,  firm  in  his  decisions,  and  well  calculated  to  guide  or 
govern  in  all  affairs.  As  a  preacher,  he  was  spiritual  and  always 
interesting  in  the  pulpit.  Genial  and  kind,  he  was  highly  re- 
garded by  his  brethren.  He  had  no  long  illness,  but  passed 
suddenly  away  to  his  rest. 

William  T.  Capers  (1845)  was  born  in  Milledgeville,  Ga.,  Jan- 
uary 20, 1825,  and  died  at  Greenville,  S.  C,  September  10,  1894. 
He  was  the  second  son  of  the  venerated  Bishop  Capers.  Perhaps 
no  family  anywhere  had  such  a  number  of  the  same  name  and 
lineage  devoted  to  the  ministry.  "  In  the  pulpit  the  love  of  the 
Father,  the  sympathy  of  Jesus,  and  the  comfort  of  the  Spirit 
were  the  themes  he  delighted  to  dwell  on.  These  he  preached 
with  a  naturalness  so  perfect  that  to  some  it  seemed  affected, 
with  the  graces  of  oratory  as  unstudied  as  if  he  knew  nothing 
of  elocution,  and  with  an  enthusiasm  and  pathos  that  frequently 
carried  him  to  the  height  of  eloquence."     His  end  was  peace. 

Hilliard  C.  Parsons  (1846)  was  born  in  Sumter  county,  S.  C, 
February  28,1824,  and  died  at  Wadesboro,  N.  C,  January  29, 1866. 
The  son  of  a  preacher  formerly  connected  with  the  Conference, 
he  had  all  the  advantages  of  religious  training.  He  was  a  man 
of  remarkable  talent,  and  early  took  a  commanding  position  in 


EARLY  METHODISM  IX  THE  CAROLIXAS.  265 

the  Conference.  He  was  amiable  in  spirit,  possessed  of  fine 
conversational  powers,  while  his  intelligent  and  exalted  Chris- 
tian virtues  made  him  influential  everywhere.  His  counsel 
to  his  family,  when  dying,  was  all  a  Christian  father's  should 
be,  and  he  left  as  his  testimony  that  he  had  trusted  in  Christ 
and  had  not  trusted  him  in  vain. 

The  class  for  1847  numbers  eight:  four  discontinued,  two  lo- 
cated, and  two  living — may  they  long  survive! 

The  class  for  1848  numbers  seven:  two  transferred,  two  lo- 
cated, one  dead,  and  two  still  living — we  would  keep  them  so. 

Allison  H.  Harmon  (1849)  was  born  in  Cleveland  county,  N. 
C,  and  died  August  29,  1861,  in  his  thirty-ninth  year,  and  was 
buried  near  one  of  the  churches  in  Lancaster  Circuit.  Although 
not  the  most  noted  in  this  class,  he  deserves  a  record,  if  for  no 
more  than  his  dying  message  to  his  brethren.  He  was  fully 
consecrated  to  the  ministry,  laborious  and  useful.  "Tell  my 
brethren,"  he  said,  "  that  my  work  is  done,  and  that  I  shall  rest 
now."  He  could  truly  say,  "For  me  to  live  is  Christ,  to  die  is 
gain." 

William  Hutto  (1850)  was  born  in  Orangeburg  county,  Janu- 
ary 24,  1828,  and  died  at  Williamston,  S.  C,  January  19,  1892. 
He  was  a  most  devoted  and  uncomplaining  minister  of  the 
cross;  during  forty-two  years  of  service  he  was  truly  accepta- 
ble as  such,  showing  himself  an  earnest,  humble,  and  devoted 
Christian.  As  a  preacher  he  was  sound,  instructive,  and  edify- 
ing; as  a  pastor,  kind,  attentive,  and  sympathetic.  In  his  last 
sickness  he  was  patient  gentle,  and  of  unswerving  faith  and 
hope  in  Jesus.     He  died  in  great  peace. 

As  we  had  determined  not  to  go  beyond  1850,  this  finishes  the 
necrological  record  so  far  as  these  annals  are  concerned.  In 
the  summing  up  of  the  last  chapter  matters  may  be  brought 
down  to  the  present  date,  but  others  must  write  of  events  occur- 
ring after  the  fearful  civil  war  ended.  We  close  this  chapter 
with  a  brief  review  of  the  benevolent  organizations  connected 
with  the  Conference. 

First  and  chief  is  the  Missionary  Society  of  the  Conference, 
auxiliary  to  the  Society  of  the  Church,  South.  Strange  to  say, 
its  constitution  does  not  appear  in  the  published  Minutes  of  the 
Conference  until  1835.  The  first  collection  for  missions,  pub- 
lished in  1831,  amounted  to  8261.33,  at  an  average  cost  per  mem- 


266  EARLY  METHODISM  IN  THE  CAROLINA*. 

ber  of  one  and  one-quarter  cents.     The  amounts  collected  each 
year,  up  to  1896,  may  be  seen  in  the  Appendix,  under  the  ex- 
hibit there  set  forth,  and  also  full  amounts,  with  deficits,  per 
cent  discounts,  and  averages  per  member  for  the  Conference  col- 
lection; in  which  it  will  be  seen  that  the  averages  were  often  as 
low  as  three  cents,  rarely  exceeding  fourteen  cents,  per  member. 
Next  in  order  is  the  Woman's    Missionary  Society   of  the 
Methodist   Episcopal  Church,  South,  South  Carolina  Confer- 
ence, organized  at  Newberry,  S.  C,  in  December,  1878;  Bishop 
William  M.  Wightman,  presiding.     The  officers  elected  were: 
Mrs.  W.  M.  Wightman,  President;  Mrs.  G.  W.  Williams,  Mrs. 
William  Martin,  Mrs.  W.  K.  Blake,  Mrs.  J.  L.  Breeden,  Vice 
Presidents;   Mrs.  J.  W.   Humbert,  Corresponding   Secretary; 
Mrs.    A.    M.    Chreitzberg,    Recording    Secretary;    Mrs.    F.    J. 
Pelzer,  Treasurer.     In  the  first  annual  report,  in  1879,  there 
were  44  auxiliary  societies,  1,069  members,  and  $223.30  col- 
lected.    At  the   seventeenth   annual   meeting,    held   at  Abbe- 
ville, S.  C,  there  were  reported  265  auxiliary  societies,  5,286 
members,  and  #5,922.49  collected  during  the  year;  grand  total 
collected,  from  December,  1878,  to  March,  1896,  $76,758.48.    The 
following  are  the  present  officers:  Mrs.  M.  D.  Wightman,  Pres- 
ident; Mrs.  E.  S.  Herbert,  Vice  President;  Mrs.  J.  W.  Hum- 
bert, Corresponding  Secretary;  Miss  I.  D.  Martin,  Recording 
Secretary;  Miss  Josie  B.  Chapman,  Juvenile  Secretary,  with  ten 
district  secretaries;  Mr.  J.  T.  Medlock,  Auditor.     Three  mis- 
sionaries have  gone  out  from  this  South  Carolina  Conference 
Society,  namely:  to  Brazil,  Miss  Susan  Littlejohn;  to  China, 
Miss  Sallie  B.  Reynolds  and  Miss  Johnnie  Sanders. 

In  the  Minutes  of  1835  appears  the  constitution  of  each  of 
the  following  four  trusts  of  the  Conference.  The  full  history 
of  each  cannot  now  be  written.  It  may  be  in  the  coming  years, 
but  now  the  names  alone  are  set  down : 

1.  Trust  for  the  relief  of  superannuated  or  worn-out  preachers 
and  the  widows  and  orphans  of  preachers. 

2.  The  society  of  the  South  Carolina  Conference  for  the  re- 
lief of  the  children  of  its  members. 

3.  The  Fund  of  Special  Relief. 

4.  The  Rutledge  Trust  Fund. 

These  are  all  under  the  administration  of  the  legal  Confer- 
ence, and  the  interest  accruing  is  distributed  annually. 


/Ins.  Isabel  DWARrm 

UElORUlMi  kcPETAPY 


'Vb*^  />t^'     (OQmpOHDIMtj  5E(RErARY 

(!)         v!)1- — n?         qr 


OFFICERS  OF  THE  SOUTH  CAROLINA  CONFERENCE  W.   V.  M.  S. 


EARLY  METHODISM  IN  THE  CAEOLINAS. 


269 


The  South  Carolina  Brotherhood  was  organized  in  1885,  and 
up  to  1895  has  paid  to  its  beneficiaries,  numbering  thirty-five, 
$21,662.85. 

All  these  are  connected  with  the  Conference.  In  the  city  of 
Charleston,  S.  C,  the  following  charitable  trusts  are  connected 
with  the  Church: 

1.  The  Methodist  Charitable  Society  was  organized  in  1808, 
and  incorporated  three  years  afterwards.  Members  and  their 
families  are  regular  pensioners.  No  one  is  a  beneficiary  under 
seven  years,  or  until  he  has  paid  dues  equal  to  seven  years'  mem- 
bership. The  aged  and  indigent  members  are  entitled  to  ben- 
efits.    Entrance  fee,  $10;  annual  dues,  $2. 

2.  The  Methodist  Female  Friendly  Association  was  founded 
in  1810,  and  incorporated  in  1819.  Invested  fund,  $6,000;  an- 
nual charity,  $400.  There  are  five  regular  pensioners.  One- 
third  the   interest  and  donations   is  reserved  to  increase  the 

capital. 

3.  The  Cumberland  Benevolent  Society  was  founded  in  1845, 
and  incorporated  in  1847.  Fund  invested,  $2,500,  of  which 
$1,000  was  from  a  legacy  of  Mrs.  Sarah  Hewie.  The  society 
has  sixty-five  members. 


CHAPTER  XXX. 

Methodism  in  York  County — Peculiarities  of  the  Country — Calvinism  Sooth- 
ing Methodism,  its  Opposite — Its  First  Preachers — Preachers  and  Presiding 
Elders — The  Latest  Concerning  William  Gassaway — List  of  Churches,  and 
Church  Finance — Donors  of  Church  Lands — The  New  Church  at  York- 
ville;  a  Full  Description  of  the  Same. 

A  LLEGOMCALLY,  two  men  once  became  neighbors.  The 
-£j-  first  settler — none  near  him  for  a  long  time — conceived 
that  he  had  the  right  to  the  whole  demesne,  though  owning  really 
no  more  than  his  title  covered,  that  covering,  however,  the  rich- 
est alluvia]  spots.  The  second,  coming  after,  had  to  be  content 
with  barrens  and  waste  places.  It  seemed  as  if  he  really  pre- 
ferred these,  though  preference  had  little  to  do  with  it,  his  in- 
domitable pluck  determining  him  to  make  the  bad  good,  and 
the  good  the  best  that  could  be.  The  first  settler,  from  some 
cause  or  other,  did  not  like  the  newcomer;  whether  from  per- 
sonal habits  or  fear  of  encroachment,  or  what  not,  he  evidently 
wished  to  make  him  travel — beyond.  And  travel  he  did,  into 
every  nook  and  corner  of  what  the  first  settler  deemed  his  own 
domain.  This  certainly  ought  not  to  have  worried  him;  for, 
according  to  his  cherished  theory,  all  happening  being  decreed, 
this  actually  happened;  then  why  find  fault? 

Another  peculiarity  was  that  the  opinions  held  by  the  one, 
while  especially  soothing  to  himself  and  his  immediate  family, 
were  terribly  repulsive  to  all  outside;  as  a  consequence,  his 
hand  was  against  every  man  not  of  his  own  way  of  thinking, 
and  every  man's  hand  against  him.  It  is  not  at  all  surprising 
that,  holding  such  opinions,  he  should  be  so  inclined  to  melan- 
choly, and  always  stern  and  unbending  in  demeanor.  His  very 
religion  was  of  a  gloomy  cast;  considered,  like  medicine,  the 
more  bitter  the  better.  Song  he  could  not  abide;  and  no  won- 
der, for  one  believing  as  he  did,  so  far  from  singing,  would  find 
it  a  heavy  task  even  to  smile.  Though  rich,  he  was  exceedingly 
plain  in  his  attire,  abominating  flowing  robes  and  flowers,  seem- 
ingly thinking  sackcloth  and  ashes  the  best  array  for  this  poor, 
forsaken  world;  yet,  because  of  something  happening  before 
(270) 


EARLY  METHODISM  IN  THE  CAROLIXAS.  271 

the  foundation  of  the  world,  in  which  lie  was  favorably  con- 
cerned—  whatever  might  become  of  the  outside  crowd  —  he 
conceived  that  his  safety  was  secured  both  for  this  world  and 
the  next.  Having  gotten  a  goodly  number  of  sheep,  well  pas- 
tured and  walled  in,  neither  to  be  added  to  nor  diminished,  he 
became  careless  as  to  the  employment  of  shepherds,  and  in 
many  places  the  sheep  were  left  to  take  care  of  themselves, 
which  they  might  very  well  do,  seeing  that  their  safety  was  per- 
fectly secured  long  before  they  were  born. 

Now  all  this  had  a  tendency  to  produce  somnolency;  and  it  is 
not  surprising,  on  the  newcomer's  entrance,  to  find  all  like  the 
Ephesian  sleepers.  This  other  was  by  no  means  a  rollicking 
blade;  far  from  being  wickedly  hilarious,  he  was  yet  so  happy 
and  so  sunshiny  in  heart  and  soul  that  he  couldn't  help  making 
a  noise,  even  shouting  aloud  sometimes.  This  worried  the  other 
exceedingly,  keeping  him  awake  o'  nights,  and  it  must  be  stopped 
if  remonstrance  could  do  it.  But,  that  failing,  the  conclusion 
was  to  let  him  desperately  alone.  And  so  matters  have  moved 
on:  every  time  one  seems  falling  asleep  the  other  nudges  him, 
until  at  this  present  writing  he  is  fully  awake;  and  may  the  Lord 
keep  him  so! 

The  moral  is:  If  Methodism  has  done  no  more  than  to  wake 
up  Calvinism,  and  to  keep  it  awake,  that  much  at  least  will  be 
set  down  to  its  credit  by  the  recording  angel  in  heaven's  high 
chancery. 

The  date  of  the  entrance  of  Methodism  into  York  county  can 
only  be  approximated.  Mr.  Robert  Love,  near  King's  Mountain, 
remembers,  when  a  boy,  the  entertainment  of  the  early  preach- 
ers at  his  father's  house;  and  I  think  they  were  so  entertained 
before  he  was  born.  He  is  now  nearly  eighty  years  of  age.  The 
earliest  mention  of  York  in  the  Minutes  is  1828,  namely:  "Lin- 
colnton  District,  Malcolm  McPherson,  presiding  elder;  Joseph 
Holmes,  preacher  in  charge."  But,  inasmuch  as  the  two  states 
were  ecclesiastically  connected,  the  circuits  in  North  Carolina, 
no  doubt,  reached  down  to  York  county,  giving  a  much  earlier 
entrance  than  the  Minutes  state. 

I  doubt  if  the  statement  that  William  Gassaway  and  Joseph 
Holmes  organized  the  first  Methodist  church  in  the  county  at 
Yrorkville  is  entered  correctly.  Gassaway  may  have  had,  in 
1824,  something  to  do  with  the  organization  of  the  church  in 


272  EARLY  METHODISM  IN  THE  CAROLINAS. 

Yorkville,  but  Joseph  Holmes  was  not  stationed  in  York  until 
1828.  In  1824  and  1825  lie  was  on  Newberry  Circuit,  and  in  1826 
and  1827  stationed  in  Columbia.  Old  Zion,  or  a  church  near  that, 
existed  before  the  church  in  Yorkville.  Brother  Patterson,  the 
son-in-law,  states  that  Brother  John  Chambers,  then  living  below 
Yorkville,  near  Philadelphia  Church,  under  deep  conviction,  had 
gone  away  up  to  Zion  seeking  peace.  On  his  arrival  he  entered 
the  humble  structure,  and  saw  the  young  preacher  come  in  with 
his  saddlebags  on  his  arm.  He  saw  him  reverently  kneel  on 
entrance,  and  thought  that  good;  heard  him  preach,  and  thought 
that  good;  and  was  so  impressed  that  he,  with  a  daughter,  re- 
turned four  weeks  after,  and  they  were  converted  and  joined  the 
Church.  This  daughter  afterwards  married  the  Rev.  Hartwell 
Spain.  This  places  it  beyond  conjecture  that  Methodism  entered 
York  county  previous  to  the  organization  at  Yorkville  in  1824. 
In  1828  the  Minutes  placed  Joseph  Holmes  in  York,  and  he  re- 
turned one  hundred  and  fifty  white  members  in  1829.  The 
record  thereafter  for  preachers  in  charge  is  as  follows,  giving 
the  return  of  members  by  each: 

No.  Members. 

1828.  Joseph  Holmes 150 

1829.  Whitman  C.  Hill 185 

1830.  Benjamin  Bell 220 

1831.  Stephen  "Williams 221 

1833.  James  J.  Richardson 296 

1834.  Josiah  Freeman 208 

1835.  D.  G.  McDaniel 238 

1836.  John  Watts 259 

1837.  A.  M.  Forster 297 

1838-39.  James  W.  Wellborn 304 

1840.  J.  G.  Postell 391 

1841.  S.  Townsend 341 

1842.  C.  S.  Walker 341 

1843.  P.  G.  Bowman.. . ". 372 

1844-45.  M.  A.  McKibben 416 

1846.  John  A.  Porter 355 

1847.  William  C.  Clark 408 

1848.  Abraham  Nettles 382 

1849.  P.  R.  Hoyle 387 

1850.  (Not  on  Minutes) 398 

1851.  L.  M.  Little 377 

1852.  E.  J.  Meynardie  (Station) 89 

1853.  William  E.  Boone       "       95 

1854.  J.  W.  North  "       75 


EARLY  METHODISM  IN  THE  CAROLINAS.  273 

1855.        G.  W.  M.  Creighton  (Station) 87 

1856-57.  A.  H.  Lester  "  123 

1858.        0.  A.  Darby  "  116 

1859-60.  L.  A.Johnson 136 

1861.  L.  C.  Weaver 137 

1862.  William  S.  Black 

1863.  J.  W.  Humbert 

1864.  E.  G.  Gage 

1865.  L.  A.  Johnson 

1866.  W.  T.  Capers 87 

1867-68.  J.  S.  Nelson,  M.  E.  Hoyle  (Circuit) 

1869.  J.  A.  Wood  (Station.    No  report) 

1870.  R.  L.  Harper      "       94 

1871.  G.M.  Boyd         "       

1872-73.  A.  W.  Walker 185 

1874.  D.  D.  Dantzler 167 

1875.  J.  W.  Dickson 185 

1876.  J.  E.  Carlisle 171 

1877.  W.S.  Martin 177 

1878-80.  T.  E.  Gilbert 116 

1881.        M.  Dargan 120 

1882-83.  R.  P.  Franks 103 

1884.  John  A.  Mood  (Circuit) 96 

1885.  J.  T.  Pate 199 

1886-89.  W.  W.  Daniel 129 

1890.        G.  H.  Waddell 

Thus  it  will  be  seen  that  Yorkville  was  connected  with  the 
circuit  for  a  long  time,  the  figures  of  membership  indicating 
this  clearly.  It  1852  it  was  set  apart  as  a  station,  so  continuing 
— occasionally  united  with  Philadelphia  or  King's  Mountain 
Chapel — until  1886 ;  since  then  it  has  stood  alone.  The  handsome 
structure  now  erected  shows  very  clearly  the  status  of  Metho- 
dists in  Yorkville.  But  the  numbers  as  given  above  indicate 
not  very  clearly  its  progression  in  the  county.  In  1828  the 
number  of  Methodists  in  York  county  was  but  one  hundred  and 
fifty.  In  1889  the  Minutes,  after  taking  off  two  churches  in 
Lancaster  county  connected  with  the  Fort  Mill  Circuit,  gave  over 
2,200 — 2,473  being  the  grand  total;  a  very  good  percentage  of 
increase.  And  where  there  were  in  the  beginning  but  two  or 
three  churches,  the  number  now  is  eighteen,  valued  at  over  $21,- 
000,  with  parsonages  valued  at  over  $7,000.  We  need  say  but 
little  concerning  the  beautiful  structure  in  Yorkville;  the  pic- 
ture speaks  for  itself.  It  is  in  contemplation  to  place  a  memo- 
rial window  in  the  Sunday-school  department  of  the  building  to 
18 


274 


EARLY  METHODISM  IN  THE  CAROLIXAS. 


the  memory  of  Mr.  James  Jeffries,  one  of  the  first  Sunday- 
school  workers  in  the  state;  a  memorial  most  assuredly  well  de- 
served. 

The   presiding  elders  having  supervision  over  York  county 
from  1828  are  as  follows: 


1828-29 Malcolm  McPherson. 

1830-31 William  M.  Kennedy. 

1832-33 Hartwell  Spain. 

1834 Charles  Betts. 

1835 Benjamin  Bell. 

1836-37 Henry  Bass. 

1838-40 William  M.  Wightman. 

1841-43 William  Crook. 

1844-46 W.  A.  Game  well. 

1847 A.  M.  Shipp. 

1848-50 A.M.  Forster. 

1851-53 .H.  H.  Durant. 

1854-57 John  W.  Kelly. 

1858-59 H.  C.  Parsons. 


1860 F.  A.  Mood. 

1861 John  T.  Wightman. 

1862-64 R.  P.  Franks. 

1865-68 J.  W.  North. 

1869-70 E.  J.  Meynardie. 

1871 T.  G.  Herbert. 

1872 0.  A.  Darby. 

1873 William  Martin. 

1874-75 William  H.  Fleming. 

1876-79 E.  J.  Meynardie. 

1880-83 A.  M.  Chreitzberg. 

1884-87 A.J.  Cauthen. 

1888-90 A.  M.  Chreitzberg. 


Not  long  since  the  author  received  information  concerning 
William  Gassaway,  to  wit:  A  certain  Mr.  Fulton,  owning  a  large 
body  of  land  near  Tirza  Church,  York  county,  S.  C,  wishing, 
like  Micah,  to  have  a  priest  of  his  own,  did  not,  like  Micah,  stip- 
ulate with  the  priest  to  give  him  "ten  shekels  of  silver  by  the 
year,  a  suit  of  apparel,  and  his  victuals,"  but  did  better.  Find- 
ing Gassaway  in  the  low  country,  about  starved  out  in  the  itin- 
erant ministry,  he  gave  him  one  hundred  and  fifty  acres,  on 
which  he  built  and  settled,  and  where  his  dust  now  reposes. 
That  Gassaway  was  fully  worthy  of  the  gift  no  one  doubts — 
Heaven  foreseeing  the  necessity  of  some  provision  for  the 
apostle  of  Upper  Carolina,  not  obtainable  otherwise  just  then, 
as  the  present  financial  records  fully  show.  To  give  an  idea  of 
the  same,  glance  over  this  record.  The  first  Quarterly  Confer- 
ence was  held  in  Yorkville,  April  30,  1831.  Members  present: 
William  M.  Kennedy,  presiding  elder;  Stephen  Williams, 
preacher  in  charge;  William  Gassaway,  local  elder;  James  B. 
Fulton,  exhorter;  Alexander  Hill,  Sr.,  exhorter;  John  Cham- 
bers, class  leader;  William  Howell,  exhorter;  James  Jeffries, 
law  secretary.  To  these,  added  at  other  Conferences  were 
Charles  Willson,  Sr.,  Thomas  Williams,  Jr.,  James  Farley,  Wil- 
liam Nance,  J.  Dawson,  and  Payton  B.  Darwin. 


EARLY  METHODISM  IX  THE  CAROLINAS. 


275 


The  following  churches  and  preaching  places  composed  the 
circuit,  with  the  payments  each  quarter: 

1831. 


Churches. 

Second 
Quarter. 

Third 
Quarter. 

fa  s 

Total. 

$  6  75 
1  87  2 

$  4  62* 
2  50 

1  12* 

2  75 

$  3  122 
4  50 

1  00 

2  00 

112  43:] 
1  25 

1  37* 

2  00 
1  00 

6  00 

$  26  93| 

10  12J 

Bethel    

3  50 

3  00 

9  75 

1  00 

3  75 

3  50 

6  oo 

3  50 
2  00 

10  75 

12  00 

2  00 

2  00 

2  00 

3  00 

3  00 

3  93 

10  18 

10  62 

24  73 

$21  30 

3)530  68 

$26  74 

$27  06 

$105  78 

Disbursed  thus :  Traveling  expenses.. $  10  12 

Presiding  elder   38  00 

Preacher  in  charge 57  66 


$105  78 


In  1832,  $244.78;  1833,  $73.80;  1834,  $299.75;  1835,  $258.92;  1836,  $208.21; 
1837,  $63.18;  1838,  $61.11;  1839,  $197.05;  1840,  $264.12;  1841,  $393.91;  1842, 
$230.99. 


Thus  it  will  be  seen  that  the  expenditure  for  religion  was  not 
burdensome  in  those  days,  proving  clearly  that  it  was  not  the 
fleece  but  the  flock  cared  for  by  these  men.  Other  men  have 
labored,  and  we  have  entered  into  their  labor.  The  Lord  make 
us  as  faithful ! 

At  this  time  a  preacher's  stipend  was  not  known  as  salary,  but 
divided  into  traveling  expenses,  family  expenses,  and  quarterage; 
the  first  seen  at  once,  the  second  far  off,  and  the  third  only  in 
rarest  instances  seen  at  all.  It  is  not  surprising,  therefore,  to 
find  in  this  journal  but  few  payments  on  the  last  account.  That 
word  quarterage  has  had  a  most  withering  effect  on  Methodist 
finance  ( church).  Some  minds  even  now  cannot  rid  themselves 
of  the  idea  that  it  means  quarter  of  a  dollar  a  quarter.  And  so  for 
years  and  years  we  dragged  on  in  this  Upper  Carolina,  not  stimu- 


276  EARLY  METHODISM  IN  THE  CAROLINAS. 

lated  or  rebuked  by  our  Presbyteriau  brethren,  who  always  pro- 
vide well  for  their  ministry.  Bat  within  late  years  great  im- 
provement has  been  made,  and  some  generous  men  have  led  the 
way  in  bringing  the  Church  up  to  a  proper  standard  of  support. 
May  their  tribe  increase!  In  1832 — Joseph  Holmes,  preacher  in 
charge — Chesterville,  now  Chester,  was  added  to  the  circuit,  con- 
tributing $27,  and  disappearing  in  1833.  James  J.  Richardson 
was  the  preacher  in  charge,  and  died  that  year.  His  obituary  in 
the  Minutes  states:  "  He  was  a  very  amiable  man,  a  highly  gifted 
preacher,  and  a  faithful  and  successful  laborer.  In  him  genius 
was  blended  with  sweetness  of  spirit,  and  uncommon  ability  with 
an  humble  mind.  He  seemed  to  die  almost  literally  in  sight  of 
heaven."  They  paid  the  widow  $10.62.  Richardson  was  aged 
twenty-eight  years. 

An  extract  from  a  report  on  Church  property  states:  "For 
the  church  in  York  J.  M.  Harris  gave  half  an  acre  of  land,  and 
the  house  built  since  1825  or  1826.  The  land  was  sold  by  the 
sheriff  of  York  district,  but  the  half  acre  was  excepted.  Zion 
Church  has  five  acres  reserved,  the  title  in  Samuel  Burns,  Sr. 
The  camp  ground  called  Siloam  and  the  land  on  which  Hebron 
Church  now  stands  have  title  vested  in  Thomas  Williams,  Jr. 
Walnut  Grove  is  held  jointly  by  William  Rowell  and  R.  Sad- 
ler, Esq." 

In  1831  Charles  Betts  was  the  presiding  elder,  and  Josiah 
Freeman  the  preacher  in  charge.  At  the  third  Quarterly  Con- 
ference two  hundred  and  sixteen  dollars  were  paid  for  boarding 
the  preacher's  family,  and  the  significant  "  No  funds  to  pay 
quarterage"  closes  the  report  of  stewards  for  that  year.  It 
seems  that  Freeman  did  not  serve  the  fourth  quarter,  Jacob  B. 
Anthony  appearing  as  preacher  in  charge,  and  Freeman  retiring 
to  die.  He  kept  on  his  appointment  until  August,  and  left  his 
circuit  for  Columbia,  S.  C,  where  he  died  November  27,  1834 
The  affliction  was  painful,  but  he  was  patient,  resigned,  and 
happy;  he  often  said,  "All  is  well."  His  dust  lies  in  Washing- 
ton street  graveyard.  Thus  two  preachers  of  the  South  Caro- 
lina Conference  ceased  their  labors  on  the  York  Circuit. 

As  an  evidence  of  improvement  within  the  decade,  we  give 
the  financial  return  of  the  fourth  Quarterly  Conference,  held 
at  Unity  Church  (Where  was  Unity?  Is  it  the  present  Mount 
Vernon?),    October   30,    1841:   Yorkville,   $54.61;    Feamster's, 


EARLY  METHODISM  IN   THE  CAROLINAS.  277 

$10;  Postell's,  $9;  Prospect,  $17.37;  Unity,  816;  Philadelphia, 
$1493;  Concord,  $30;  Walnut  Grove,  $33.50;  Canaan,  $6;  Zion, 
$24.56;  Sitgreave's,  $35.25;  society  not  known,  $8.50;  public 
collection,  $28.62.  Total,  $288.36.  Where  was  Feamster's? 
(Is  this  Shady  Grove?)  Where  was  Unity,  Hebron,  Postell's, 
Prospect,  Walnut  Grove,  Sitgreave's?  Where  was  Siloani 
Camp  Ground?     Can  anyone  tell? 

We  now  call  attention  to  the  new  church  lately  erected  at 
Yorkville.  This  splendid  structure  is  a  decided  ornament  to 
the  town,  and  none  the  less  a  shining  testimonial  to  the  earnest 
zeal  of  the  denomination  by  which  it  was  erected;  and  repre- 
senting the  present  condition  of  Methodism  in  Yorkville,  after 
seventy  years  of  existence,  it  stands  forth  as  a  prominent  exam- 
ple of  renewed  growth  and  prosperity. 

The  Methodist  Episcopal  Church  (now  the  Methodist  Episco- 
pal Church,  South)  was  organized  in  this  place  in  the  year  1824, 
by  two  ministers,  the  Eev.  William  Gassaway  and  the  Kev.  Joseph 
Holmes,  and  was  the  first  denominational  organization  to  occu- 
py this  field,  as  well  as  the  first  Methodist  church  in  the  county. 
The  little  band  originally  commenced  its  labors  with  only  nine 
members,  as  follows:  James  Jeffries,  Mrs.  Elizabeth  H.  Jef- 
fries, Colonel  Thomas  W.  Williams,  Dr.  John  E.  Jennings,  John 
Chambers,  Mrs.  Margaret  Chambers,  Mrs.  Sarah  Beaty,  and 
Mrs.  Tabitha  Wilkerson.  Of  the  original  members,  one— Mrs. 
Elizabeth  Jeffries— has  been  permitted  to  watch  the  progress  of 
the  work  until  the  present.  All  were  earnest  workers,  and  as 
the  result  of  their  efforts  the  church  rapidly  grew  in  numbers 
and  strength.  Two  years  afterwards,  in  1826,  the  congregation 
built  the  first  house  of  worship  erected  in  Yorkville.  It  was  a 
plain  wooden  structure,  and  stood  in  College  street,  nearly  op- 
posite the  graded  school  building,  until  some  fifteen  years  ago, 
when  it  was  torn  down,  the  congregation  having  purchased  the 
building  it  is  now  leaving.  Until  1852  this  and  two  other  con- 
gregations constituted  the  only  Methodist  churches  in  the 
county,  and,  as  York  Circuit,  were  served  by  the  same  pastor. 
In  1852,  however,  the  progress  of  the  Yorkville  Church  had 
been  so  rapid  as  to  justify  its  becoming  a  separate  station, 
which,  with  eighty  members,  it  was  accordingly  made.  From 
this  time  on  the  church  continued  to  prosper  until  interrupted 
by  the  war,  when  the  membership  became  scattered  and  re- 


278  EARLY  METHODISM  IN  THE  CAROLINAS. 

duced.  The  close  of  the  war  found  the  congregation  too  weak 
to  continue  as  a  separate  charge,  and  uniting  with  King's 
Mountain  Chapel,  then  very  weak,  but  now  numbering  five  hun- 
dred members,  and  Philadelphia  Church,  it  once  more  became 
a  part  of  Yorkville  Circuit.  Continuing  thus  until  1885,  the 
church  again  felt  strong  enough  to  stand  alone,  and,  resolutely 
making  the  effort,  has  continued  to  progress  rapidly  until  it 
now  has  a  membership  of  one  hundred  and  thirty — some  fifty 
more  than  at  the  breaking  out  of  the  war — while  the  denomina- 
tion in  the  county  has  grown  to  be  nearly  two  thousand  five 
hundred  strong. 

The  idea  of  building  a  new  church  in  Yorkville  originated 
about  nine  years  ago,  the  first  meeting  having  been  held  on 
the  6th  of  April,  1887.  Over  two  thousand  five  hundred  dollars 
were  raised  among  the  members  by  subscription  before  the  meet- 
ing adjourned,  and  the  project  never  once  lost  the  impetus  thus 
given,  the  amount  continuing  to  swell  until  sufficiently  large  to 
justify  the  commencement  of  the  work  of  erection.  This  was 
placed  in  charge  of  a  building  committee  consisting  of  T.  S. 
Jeffries,  chairman;  F.  Happerfield,  H.  C.  Strauss,  Dr.  John  May, 
Jr.,  and  J.  W.  Dobson,  who  let  out  the  contract  on  the  15th  of 
September,  1890.  Under  the  faithful  superintendence  of  this 
committee  every  detail  of  the  work  has  been  looked  after  with 
the  most  scrupulous  care,  and  although  the  building,  fixtures, 
and  furniture  have  cost  only  about  six  thousand  dollars,  it  looks 
as  though  a  much  greater  sum  had  been  expended. 

The  church  is  constructed  of  brick,  with  granite  trimmings, 
and  in  the  Gothic  style  of  architecture.  The  main  auditorium 
is  to  the  left  of  the  tower,  and  the  Sunday-school  room  to  the 
right,  and  entrance  is  made  by  means  of  two  sets  of  stone  steps, 
which  are  approached  from  East  Liberty  street,  and  lead  into 
the  building  through  a  nicely  arranged  vestibule.  This  vesti- 
bule occupies  the  base  of  the  tower.  It  is  twelve  feet  square, 
and  the  floor  is  laid  with  alternate  squares  of  black  and  white 
marble.  Including  the  spire,  the  tower  is  seventy-eight  feet 
high.  The  auditorium  is  thirty  by  fifty-eight,  not  including  a 
recess  four  feet  deep  which  contains  the  pulpit.  Overhead  the 
woodwork  is  left  open  between  the  girders,  and,  alike  with  the 
walls,  is  ceiled  with  cherry  and  yellow  pine  panel  work,  finished  in 
oil,  and  giving  the  whole  interior  a  decidedly  pleasing  and  artis- 


TRINITY  CHURCH,  YORKVILLE,  S.  C. 


EARLY  METHODISM  IN  THE  CAROLINAS.  281 

tic  appearance.  The  floor  and  rostrum  are  to  be  covered  with  a 
rich  crimson  carpet,  and  the  pews,  which  are  most  comfortably 
arranged,  are  made  of  yellow  pine,  cherry,  ash,  and  walnut,  also 
finished  in  oil,  and  are  capable  of  accommodating  four  hundred 
people.     The  windows,  of  which  there  are  ten  to  the  auditorium 

and  three  to  the  Sunday-school  room,  are  highly  ornamental 

ground  glass  center  panes,  surrounded  by  a  four-inch  border  of 
cathedral  glass — and  present  a  very  pretty  appearance,  thor- 
oughly in  keeping  with  the  general  handsome  finish.  The  pul- 
pit is  made  of  walnut  and  ash  in  the  highest  perfection  of  the 
cabinet-maker's  art,  and  has  inlaid  in  the  center  a  dainty  little 
cross  made  from  a  piece  of  oak  which  the  architect,  Mr.  Bonne- 
well,  sawed  from  the  timbers  of  Independence  Hall,  Philadel- 
phia. 

The  building  is  lighted  by  two  French  bronze  chandeliers, 
each  holding  twelve  lamps,  and  all  having  duplex  burners.  In 
addition  to  these,  there  are  two  lamps  for  the  pulpit  and  another 
suspended  in  the  vestibule.  A  powerful  furnace  has  been  placed 
in  the  cellar  underneath,  and  so  arranged  as  to  heat  comfortably 
the  entire  building. 

A  handsome  and  costly  church  clock  is  a  present  from  Mr. 
Joseph  W.  Neil,  of  Yorkville;  and  among  the  other  presents  is  a 
large  marble  tablet,  containing  the  Decalogue,  from  the  Sheldon 
Marble  Company.  Two  other  tablets,  containing  the  Creed  and 
the  Lord's  Prayer,  will  be  placed  on  either  side  of  it. 

The  grounds  of  the  church,  which  are  very  level,  have  been 
sown  with  grass.  Shade  trees  have  been  planted,  and  the  whole 
surroundings  are  already  beginning  to  present  a  pretty  and  re- 
freshing appearance. 


CHAPTER  XXXI. 

Early  Reminiscences — Old  Cumberland — Ancient  Worthies — Mrs.  Matilda 
Wightman — Preachers  of  the  Period — Worship  Devotional,  Often  Dem- 
onstratively Emotional — A  Successful  Period  Followed  by  Declension — 
Early  Religious  Impressions — Old-time  Love  Feasts — Names  of  Early 
Members — Personal  Experience — Examination  of  Character  as  Seen  in 
the  Forty-eighth  Session — Fifty-fourth  Session — Chief  Ministers — Some 
Retired — Protest  Against  Religious  Formalism. 

MY  first  recollections  are  associated  with  Methodism  in 
Charleston,  from  1825.  Bora  and  reared  in  a  city  of  no 
mean  reputation,  my  religious  advantages  were  many.  Metho- 
dism flourished  amid  revilings  and  scorn;  and  though  not  many 
wise  or  noble  were  among  its  adherents,  the  power  of  the  Holy 
Ghost  was  clearly  manifest.  The  first  church  I  ever  entered 
was  old  Cumberland,  erected  by  Asbury.  It  was  a  long,  low, 
wooden  structure,  with  its  straight-backed  benches  and  well- 
sanded  floor.  Part  of  the  lower  floor  was  reserved  for  the  free 
colored  people,  and  the  galleries,  entirely  for  the  slave  popula- 
tion, were  always  filled.  The  "  service  of  song,"  both  by  white 
and  colored,  was  far  beyond  the  usual  orchestral  service;  not 
so  artistic,  maybe,  but  full  of  devotion,  lifting  the  soul  right 
up  to  God.  Anything  less  in  worship  ought  to  be  driven  out 
of  Christendom. 

In  this  humble  place  of  worship  in  his  youth  year  by  year 
sat  the  writer,  with  his  back  to  the  wall  and  his  feet  dangling 
from  the  hard  bench;  or  while  all  were  in  prayer,  kneeling  de- 
voutly, he — shame  on  him — was  engaged  in  tracing  figures  on 
that  well-sanded  floor.  When  again  seated,  with  all  the  deep 
thought  of  youth  his  eyes  wandered  over  an  always  large  and  se- 
riously attentive  congregation.  Memory  brings  up  some  of  these 
worthies  of  more  than  seventy  years  ago.  To  my  left  sat  Abel 
McKee,  the  very  synonym  of  fidelity,  unalterably  firm  in  duty; 
next  to  him,  George  Just,  a  kind-hearted  German,  godly  and 
zealous;  next,  Samuel  J.  Wagner,  steward,  class  leader,  trustee, 
and  chorister;  next,  William  White,  a  dapper  little  man,  always 
happy,  and  true-hearted  to  the  end.  The  Rev.  John  Mood,  for 
a  while  an  itinerant  preacher,  a  pattern  of  faith  and  patience, 
(282) 


EARLY  METHODISM  IN  THE  CAROLINA*.  283 

the  worthy  sire  of  a  noble  family — four  sous,  preachers — was 
often  there.  Heury  Muckenfuss,  a  glorious  old  veteran,  then 
and  for  long  the  standard-bearer  of  the  Charleston  artillery, 
sometimes  worshiped  there  when  he  could  be  induced  to  leave 
Trinity.  William  Bird,  a  fixture  in  Bethel,  was  rarely  at  old 
Cumberland;  for  how  could  the  former  exist  without  him?  To 
our  right  sat  George  Chreitzberg,  steward  and  leader,  "  called, 
chosen,  and  faithful."  Next,  good  old  Brother  Prince,  familiarly 
known  as  the  lamplighter,  because  of  his  contract  with  the  city. 
Few  live  who  remember  the  men  with  torches  aud  ladders,  and 
oil-begrimed,  who  kept  the  lamps  alight  in  the  godly  city  then. 
Old  Parson  Munds,  one  of  Hammet's  followers,  must  not  be  for- 
gotten. His  attentive,  smiling  face  and  rapidly-turning  head,  to 
see  how  others  enjoyed  the  sermon,  are  fully  impressed  on  my 
memory.  He  wore  the  clerical  garb  of  the  olden  time — knee 
breeches,  buckles,  and  all.  Dear,  kindly  old  man,  a  constant  vis- 
itor at  my  father's  house,  how  I  often  wished  to  hear  him  preach, 
but  never  did;  that  function  of  his  ministry  had  ceased,  only 
prayer  and  a  holy  life  remaining.  A  thin,  spare,  and  exceedingly 
quiet  worshiper  was  the  aged  Brother  Wightman,  father  of  the 
bishop;  and  seated  near  the  center  of  the  church  was  a  lady  of 
calm  exterior  and  plain  apparel,  nearly  Quakerish,  always  with 
her  children  around  her.  As  a  child  she  had  been  caressed  by 
John  Wesley  in  England,  often  sitting  upon  his  knee,  and  well  be- 
loved by  Adam  Clarke.  Little  did  that  good  woman  think  then 
that  an  embryo  bishop  formed  one  of  the  group  of  children,  and 
that  all  of  them  by  her  example  and  counsel  would  be  a  credit 
to  Methodism.  Her  sacred  dust  rests  in  the  old  Limestone  cem- 
etery, Orangeburg  county,  and  her  spirit  has  been  long  with 
God. 

Each  of  the  devout  worshipers  on  entrance  knelt  in  silent 
prayer,  with  countenances  settled  to  a  rapt  devotion.  There  was 
no  simply  bending  the  head,  or  the  face  hidden  behind  a  fan, 
and  no  after  "nods  and  becks  and  wreathed  smiles"  so  much 
more  becoming  a  theater  than  the  house  of  God.  Oh  no;  these 
simple  people  came  for  communion  with  a  King. 

The  preachers  of  the  period  were  Lewis  Myers,  N.  Talley, 
William  M.  Kennedy,  S.  Dunwody,  Henry  Bass,  Daniel  Hall, 
John  Howard,  Charles  Bell,  Bond  English,  and,  hardly  yet  in  the 
meridian  of  their  fame,  William  Capers,  James  O.  Andrew,  and  S. 


284  EARLY  METHODISM  IN  THE  CABOLINAS. 

Oliu.  Among  the  lesser  lights,  yet  some  what  brilliant,  were  James 
Norton,  Thomas  L.  Wynn,  Elijah  Sinclair,  J.  Murrow,  R.  Flour- 
noy,  James  W.  Wellborn,  Robert  Adams,  Noah  Laney,  B.  L.  Hos- 
kins,  and  others.  Under  their  ministrations,  especially  during 
prayer,  many  "amens"  were  uttered  and  deep  groanings  audi- 
ble. Wrong,  you  say  ?  Of  course  it  was  wrong.  Where  now,  in 
any  refined,  intellectual,  respectable  congregation,  do  you  find 
anything  like  it?  So  in  the  strength  of  our  wisdom  we  pro- 
nounced it,  resolving  that  if  ever  we  became  religious  it  should 
be  after  a  different  fashion.  Why  groan  at  all?  We  knew  not 
the  reason,  but  the  fact,  to  our  supreme  disgust,  was  patent.  We 
know  now  that  persons  getting  a  glimpse  of  their  own  hearts 
and  a  sense  of  the  divine  purity,  and  any  longing  for  that,  will 
groan  too,  and  will  be  glad  of  the  intercession  of  the  divine 
Spirit,  with  "  groanings  that  cannot  be  uttered."  If  any  are  right 
in  thus  toning  down  the  emotional,  St.  Paul  was  certainly  wrong 
in  patronizing  the  "amen"  of  the  unlearned;  and  worse,  the 
falling  down  of  the  worshiper,  and  reporting  "  that  God  is  in 
you  of  a  truth." 

A  religion  of  tinsel  and  drapery,  of  forms  and  frippery, 
whether  Romanist  or  Protestant,  may  demand  a  staidness  that 
never  utters  a  cry  or  lets  fall  a  tear,  but  such  was  not  the  Meth- 
odism of  that  early  day;  and  may  she  never  abandon  her  rich 
experimental  knowledge  of  God!  "God  in  you  of  a  truth" 
comes  down  from  the  early  Church,  and  if  this  be  evidenced 
by  an  "  amen,"  or  even  falling  down  on  one's  face,  what  matter 
even  though  vanity's  sons  and  daughters  be  grieved  thereat? 

The  preachers  of  the  period  were  earnest  men,  evidenced  by 
the  abandon  and  miction  of  their  ministry.  Clearly  they  had  but 
little  thought  concerning  literary  reputation.  Precision  in  ut- 
terance and  well-rounded  periods  were  lost  sight  of  in  the  higher 
enterprise  of  saving  souls.  Intellectuality  and  refinement  did 
not  round  off  the  rough  edges  of  transgression;  both  were  in 
danger  of  ruin,  and  they  were  plainly  told  so.  They  spoke  as 
the  Holy  Ghost  gave  them  utterance,  and  many  asked,  "  What 
shall  we  do  to  be  saved?" 

Amid  all  the  opposition  that  Methodism  encountered  from  the 
beginning,  it  was  during  the  period  from  1818  to  1833  that  statis- 
tics show  the  membership  nearly  doubled  in  the  half  cycle  of  a 
generation.     The  same  ratio  of  increase  for  the  next  sixty-three 


EARLY  METHODISM  IN  THE  CAR0L1NAS.  285 

years  ought  to  have  run  over  two  thousand,  when  the  fact  is, 
notwithstanding  the  large  increase  of  population,  the  numbers 
are  but  a  fraction  over  the  returns  of  1833.  There  were  G50 
white  members  then,  and  but  680  now.  At  other  points  in  the 
state  there  has  been  unmistakable  increase,  with  districts  and 
circuits  multiplied,  divided  and  subdivided.  At  this  point  we 
barely  hold  our  own. 

The  old  opprobrium,  as  set  forth  by  Dr.  Capers,  in  the  inter- 
meddling with  slavery  had  much  to  do  in  keeping  Methodism 
under  the  ban  in  Charleston.  This,  together  with  the  attach- 
ment to  aristocratic  Church-of-England  forms,  has  influenced 
many  who,  while  charmed  with  the  ministry  of  Capers,  Olin, 
Andrew,  Wightman,  and  Whitefoord  Smith,  gave  in  their  adher- 
ence to  other  Churches.  And  more,  a  truly  religious  life  de- 
mands "  the  putting  off  the  old  man  and  his  deeds,  and  the  put- 
ting on  the  new  man,  which  after  God  is  created  in  righteousness 
and  true  holiness."  No  putting  on  the  new  man  over  the  old  is 
in  any  degree  tolerated.  The  true  religion  ever  demands  the  sep- 
aration of  the  sinner  from  his  sins.  Sinner  he  might  feel  himself 
to  be — yea,  the  very  chief — but  not  now  lying  with  his  sin  and 
dreaming  of  heaven,  but  by  grace  divine  freed  from  its  domin- 
ion and  seeking  its  extirpatiou.  Its  ministry  had  but  little  to 
do  with  oppositions  of  science  falsely  so  called,  but  very  much 
to  do  with  "  Christ  in  you  the  hope  of  glory."  Now  if  the  ad- 
vocacy of  the  like  impedes  numerical  strength,  we  are  willing 
that  it  should  be  ever  impeded. 

The  preaching  of  that  early  day  was  in  demonstration  of  the 
Spirit  and  with  power.  A  childish  reminiscence  records :  Long 
ago  in  old  Cumberland  our  first  remembrance  of  any  preacher 
is  connected  with  John  Howard,  a  man  of  no  mean  fame  and 
power.  We  remember  his  warm,  earnest,  animated  manner, 
tempered  with  a  divine  love,  melting  all  hearts;  his  coming 
down  out  of  the  pulpit  with  streaming  eyes  and  impassioned 
utterance,  and  the  burst  of  feeling  filling  the  entire  church. 
The  thought  uppermost  in  our  mind  was  that  the  preacher  had 
said  "bad  words" — "devil"  and  the  like,  and  even  worse. 
"How  silly!"  you  say,  and  "What  ignorance!"  Very  true, 
maybe;  but  better  that  than  hardened  iniquity.  St.  Paul  says, 
"  I  would  have  you  wise  unto  that  which  is  good,  and  simple  con- 
cerning evil."     There  have  been  great  changes  since  then;  many 


286  EARLY  METHODISM  IX  THE  CAROL  IN  AS. 

young  gentlemen  now  of  the  sober  age  of  five  and  six  are  not 
squeamish  as  to  using  bad  words  themselves.  We  were  not  par- 
ticularly good  as  a  child,  but  we  are  astonished  at  our  ignorance 
of  evil  as  contrasted  with  the  knowledge  of  evil  in  the  young  to- 
day. But  the  pictured  sheets  of  sin  so  attractive  to  youth  now 
were  not  then  in  vogue.  There  was  the  same  devil,  but  he  had 
not  got  so  far  along  in  the  education  of  the  young.  At  the  early 
age  of  five,  suffering  the  pain  of  a  burned  finger,  we  connected 
with  it  thoughts  of  eternal  burning.  Where  was  learned  any- 
thing like  that  but  in  that  old  house  of  God?  Will  any  dare 
say  how  soon  the  divine  Spirit  moves  the  soul  ?  Thoughts  con- 
cerning predestination  were  troublesome;  a  wise  mother  cut  the 
Gordian  knot  by  assuring  us  that  that  matter  "had  puzzled 
wiser  brains  than  ours  was  or  ever  would  be."  How  often  did 
the  writer  hang  entranced  on  Dr.  Capers's  ministry!  George  F. 
Pierce  thrilled  his  audiences  with  his  sunny  elocpience.  One 
day  how  he  did  preach !  Our  hair  fairly  stood  on  end  under  that 
sermon.     And  so  with  many  others  already  named. 

The  great  fire  of  1861  that  swept  diagonally  across  the  city 
removed  the  solid  brick  structure  occupying  the  site  of  the  old 
wooden  Cumberland  church.  We  looked  upon  the  debris  then 
covering  the  ground  to  find  any  remains  of  the  tablet  to  Mr. 
Joshua  Wells,  one  of  the  first  Methodists  of  Charleston,  but  the 
]ast  vestige  was  gone.  The  sweet  chimes  of  old  St.  Michael's  bells 
still  ring  out  upon  the  air,  and  they  are  yet  as  sweet  as  when 
falling  upon  childhood's  ear;  yet  sweeter  still  were  the  high 
hymns  of  praise  filling  that  humble  church,  from  voices  now 
still  in  death,  or — why  not? — now  swelling  the  nobler  anthems 
of  the  skies. 

Would  that  there  could  be  given  an  exact  transcript  of  the  old- 
time  love  feast!  Alas!  this  cannot  be.  There  rises  up  renii- 
niscently  the  well-filled  church,  the  gathering  of  the  elect  from 
all  the  churches  in  the  city,  the  warm,  devotional  tone,  the 
spirited  singing,  the  tears  and  joy  beyond  counterfeiting.  The 
fathers  are  all  gone;  their  streaming  tears  and  burning  words 
are  forgotten,  or  remembered  only  by  Him  who  hearkened  and 
heard,  and  declared  they  should  be  his  in  the  day  when  he  should 
make  up  his  jewels.  All  are  gone.  Long  lingered  old  "  Brother 
I-too-for-one,"  a  sobriquet  earned  by  his  invariably  beginning 
his  talks  as  a  witness  for  our  Lord  with  "  1,  too,  for  one,  dear 


EARLY  METHODISM  IN  THE  CAROLINAS.  287 

brethren."  This  man  was  perfectly  consistent  in  his  loyalty  to 
Christ,  surrendering  cheerfully  his  means  of  livelihood  rather 
than  to  offend  his  conscience.  An  indelible  picture  in  that 
old  church  was  a  plain  little  man,  known  by  a  peculiar,  rusty 
hat.  He  was  as  simple  and  as  loving  as  a  child,  found  at  one  or 
other  of  the  churches  three  times  on  Sunday,  and  at  every  other 
meeting  during  the  week.  Possibly  but  few,  except  the  angels, 
missed  him  out  of  that  "  amen  corner."  It  was  plain  Tommy 
C .  If  they  watched  closely,  the  profane  would  think  he  al- 
ways had  a  refreshing  time — asleep.  Don't  you  believe  it;  his 
devotions  were  aided  by  his  closed  eyelids,  that's  all.  Talk  with 
him  and  he  would  tell  you  of  his  rich  enjoyment  of  the  manna 
of  the  word.  He  would  tell  you  that  he  joined  the  Church 
only  because  his  wife  was  a  member,  thinking  the  whole  of  re- 
ligion consisted  only  in  going  to  church,  but  soon  found  out  his 
error.  In  great  darkness,  he  held  to  one  simple  promise:  "A 
bruised  reed  shall  he  not  break,  and  smoking  flax  shall  he  not 
quench."  "  That  was  me!  "  he  exclaimed;  "and  it  brought  me 
to  the  Saviour."  Could  ye  have  said  more,  ye  doctors  of  the 
law?  Could  ye  have  said  as  much?  Alas!  how  often  little  es- 
teemed are  these  rich  in  faith,  giving  glory  to  God!  Beware, 
ye  pastors  of  the  Lord's  heritage,  how  ye  slight  these  poor; 
"  they  are  the  children  of  a  King,  and  the  coming  day  shall  so 
declare  it." 

Some  of  the  names  of  the  earlier  Methodists  are  on  record. 
Alex.  McFarlain  (who  took  the  place  of  Edgar  Wells),  A.  Sevier, 
J.  McDowell,  AV.  Adams,  J.  Milnor,  G.  Milnor,  W.  Smith,  J. 
Hughes,  M.  Moore,  B.  Lukeson,  J.  Cox,  and  J.  Gordon  are  all 
of  the  earlier  days;  George  Airs,  Philip  Header,  Eliab  King- 
man, Amos  Pilsbury,  John  Kugley,  and  Robert  Riley  are  later; 
and  still  later  are  Abel  McKee,  Jacob  Miller,  Henry  Mucken- 
f  uss,  George  Just,  George  Chreitzberg,  John  Mood,  John  Honor, 
Duke  Goodman,  Joseph  Galluchat,  and  Urban  Cooper  (the  last 
five  were  preachers),  William  Wightman,  Samuel  J.  Wagner, 
William  Bird,  and  many  others.  A  few  names  among  the  godly 
women  are  still  remembered:  Mrs.  Catharine  McFarlain,  the 
hostess  of  Bishop  Asbury;  Mrs.  Kugley,  the  rescuer  of  Dough- 
erty from  a  mob;  Mrs.  Selena  Smith,  the  kind  housekeeper 
of  the  bachelor  preachers;  Mrs.  Agnes  Ledbetter,  Mrs.  Ann 
Vaughan,  Mrs.  Matilda  Wightman,  Mrs.  Margaret  Just,  Mrs. 


288  EARLY  METHODISM  IN  THE  CAROLINAS. 

Susannah  Sayle,  Mrs.  Catharine  Mood,  Mrs.  Susannah  Bird, 
Mrs.  Charlotte  Will,  Mrs.  Magdalene  Brown,  aud  Mrs.  Mary 
Chreitzberg.  Among  the  early  colored  members  remarkable  for 
intelligence  and  piety  were  Harry  Bull,  Quamby  Jones,  Peter 
Simpson,  Abraham  Jacobs,  Ben  McNeil,  Smart  Simpson,  Aleck 
Harleston,  Amos  Baxter,  Morris  Brown,  Richard  Holloway, 
Castile  Selby,  John  Boquet,  Mary  Ann  Berry,  Rachel  Wells, 
and  Nanny  Coates. 

"  These  all  died  in  the  faith,  not  having  received  the  promises, 
but  having  seen  them  afar  off,  and  were  persuaded  of  them,  em- 
braced them,  and  confessed  that  they  were  strangers  and  pil- 
grims on  the  earth."  They  were  diligent  in  business,  fervent  in 
spirit,  serving  the  Lord.  Many  were  toiling  in  humble  occu- 
pations, as  their  Master  did  before  them.  As  aforetime,  so  now 
many  a  disciple  is  found  among  the  lowly;  but  if  not  ennobled 
now,  then  there  is  no  truth  upon  the  earth,  and  never  has  been. 

In  the  year  1836  the  preachers  in  Charleston,  S.  C,  were  N. 
Talley,  presiding  elder;  William  Capers,  preacher  in  charge; 
James  Sewell,  J.  W.  McCall,  and  W.  A.  Gamewell.  That  year 
a  meeting  was  held  at  Goose  Creek  Camp  Ground,  at  which  the 
writer  was  converted.  In  the  ministry  of  these  men,  an  exper- 
imental knowledge  of  God  was  always  insisted  upon.  Said  Dr. 
Capers  on  receiving  us  into  the  Church  in  1836:  "  Do  you  know 
God  as  a  sin-pardoning  God?  "  We  did  not,  and  shall  never 
forget  his  earnest  advice  never  to  rest  satisfied  without  it.  If 
any  were  disposed  to  forget  the  question,  its  constant  recur- 
rence in  the  class  meeting  would  have  prevented.  The  only  al- 
ternative was  to  get  this  knowledge  or  to  retire  from  the  Church. 
The  fidelity  of  the  leaders  and  constant  oversight  of  the  preachers 
gave  no  rest  to  any  disposed  to  rest  in  their  sins.  Alas!  these 
old  class  meetings  have  gone  into  desuetude,  and  vital  godli- 
ness has  been  sadly  injured. 

This  close  examination  into  personal  experience  and  build- 
ing up  a  Christian  character  was  pursued  in  the  Conferences 
as  well  as  in  the  societies.  An  old  letter  from  Dr.  Wynn,  in 
the  Advocate,  gives  a  graphic  picture  of  this  examination  of 
character  at  the  forty-third  session  of  the  Conference  held  in 
Charleston,  S.  C,  January  28,  1829.  Dr.  Wynn  says:  "There 
were  in  1827  twenty-seven  inexperienced,  uneducated,  and  un- 
married   young    men    entered   as   probationers   in   the   South 


EARLY  METHODISM  IN  THE  CAROLINAS.  289 

Carolina  Conference*  Out  of  that  number  I  reckon  but  three 
are  left:  Dr.  Murrah,  of  Mississippi;  Dr.  Boring,  of  Georgia; 
and  myself."  All  have  since  goue.  He  continues:  "Dr.  Emory, 
book  agent,  two  years  thereafter  at  Charleston,  asked  and  was 
granted  the  privilege  of  addressing  that  class  of  young  men, 
which  he  said  was  the  largest  that  he  had  ever  known  to  be  ad- 
mitted at  one  time  into  any  Conference.  That  speech  was  made 
in  connection  with  the  trial  of  one  of  the  members  of  the  Con- 
ference for  immoral  conduct.  The  charge  was,  having  broken 
a  marriage  engagement  with  one  young  lady  and  married  another. 
That  day  I  matriculated  in  the  school  of  common  sense,  by  lis- 
tening to  the  speeches  and  witnessing  the  voting.  Never  before 
did  I  know  the  sacredness  and  sanctity  of  woman's  person  and 
character.  Of  the  fathers  present  in  the  ministry  that  day,  I 
remember  Lewis  Myers,  Dr.  Pierce,  S.  Dunwody,  J.  Dan  nelly, 
William  Arnold,  S.  K.  Hodges,  William  M.  Kennedy,  J.  Howard, 
Bond  English,  C.  Betts,  J.  O.  Andrew,  N.  Tally,  J.  L.  Wynn,  and 
William  Capers,  besides  others  not  now  remembered.  These 
holy  men  unitedly  portrayed  the  enormity  of  this  offense  in  such 
glowing  terms  as  to  preclude  all  hope  of  keeping  him  from  be- 
ing thrown  overboard;  and  but  for  J.  O.  Andrew,  who  pleaded 
that  the  Conference  hold  him  by  at  least  a  slack-twisted  cord 
lest  he  sink  never  more  to  rise,  he  would  have  been  cast  into 
the  open  sea,  across  the  bar,  where  he  had  been  driven  by  the 
speeches  made  against  him.  Do  not  we  of  this  day  need  more 
admonitions  from  such  holy  men  as  these  were?  " 

This  young  man  had  been  admitted  on  trial  in  1828,  in  a  class 
of  twenty,  among  whom  were  Samuel  W.  Capers,  William  M. 
Wightman,  and  William  Martin,  and  in  that  year  and  in  1820 
he  traveled  with  the  Rev.  John  Mood  on  Cypress  Circuit.  He 
was  discontinued  in  1830,  and  his  course  afterwards  abounded 
in  shallows  to  the  very  end  of  his  life. 

We  wish  that  those  speeches  could  have  been  fully  reported. 
What  admirable  lectures  on  ministerial  character  and  conduct! 
We  several  times  heard  the  like  in  our  earlier  Conferences. 
Alas!  they  have  gone  into  desuetude  since  Conference  doors 
have  been  thrown  open  in  the  examination  of  character.  It  is 
very  doubtful  if  we  have  been  gainers  thereby. 

The  portraiture  of  another  Conference,  the  first  the  writer 
19  *  See  class  in  Appendix. 


290  EARLY  METHODISM  IN  THE  CABOLIXAS. 

ever  attended,  may  here  be  given.  It  was  the  fifty-fourth  ses- 
sion of  the  South  Carolina  Conference,  held  January  8,  1840. 
Thomas  A.  Morris  was  the  presiding  bishop,  and  William  M. 
Wightman  the  secretary.  The  membership  in  the  Conference 
was  24,016  whites  and  27,630  colored.  It  was  held  in  the  somber 
basement  of  Trinity  Church,  still  intact,  only  divided  and  sub- 
divided into  different  rooms,  and  more  dark  than  then,  seem- 
ingly waiting  until  some  of  our  millionaires  give  us  a  modern 
structure  more  in  keeping  with  their  wealth  and  the  demands  of 
our  improving  city,  and  of  His  glory  who  of  old  said  by  his  proph- 
ets, "  Ye  dwell  in  your  ceiled  houses,  while  the  house  of  the 
Lord  lieth  waste."  That  this  will  come  eventually,  is  true;  but 
the  pity  of  it  is  that  some  of  us  will  not  live  to  see  it,  and  will 
lose  the  prestige  of  making  it  monumental,  and,  alas!  miss  the 
"well  done  "  of  the  fiual  day. 

The  author  was  then  a  youth  of  nineteen,  fresh  from  Cokes- 
bury,  his  first  circuit,  having  been  under  the  colleagueship  of 
the  Rev.  Samuel  Dunwody.  Of  the  bishop  very  little  is  re- 
membered save  the  admirable  sermon  he  preached  in  old  Cum- 
berland Church  from  the  text,  "Ye  must  through  much  tribula- 
tion enter  into  the  kingdom  of  God."  The  number  of  preachers 
in  connection  with  this  Conference  receiving  appointments  was 
just  one  hundred.  Of  supernumeraries  there  were  none,  and 
of  superannuates  thirteen.  Of  this  total,  to-day  there  are  but 
four  survivors,  namely:  J.  W.  Wellborn,  of  Mississippi,  now  in 
his  eighty-eighth  year;  Simpson  Jones,  William  C.  Patterson, 
and  the  writer.  There  wTere  five  districts:  Charleston,  Henry 
Bass,  presiding  elder;  Cokesbury,  William  M.  Wightman,  pre- 
siding elder;  Columbia,  Hartwell  Spain,  presiding  elder;  Wil- 
mington, Bond  English,  presiding  elder;  Lincolnton,  William 
Crook,  presiding  elder. 

A  passing  glance  at  some  of  the  leaders,  as  well  as  of  the 
rank  and  file,  is  in  order;  and  if  of  no  other  use  it  may  show 
how  youthful  opinion  has  been  confirmed  by  the  experience  of 
age.  If  the  roll  were  called  to-day  the  response  in  nearly  every 
case  might  not  be  in  the  grandiloquent  style  of  Napoleon's  vet- 
erans, "Dead  upon  the  field  of  honor,"  but,  which  is  far  better, 
"  Died  in  the  faith."  By  all  odds  the  Magnus  Apollo  of  the  body 
was  William  Capers,  then  editor  of  the  Southern  Christian  Adro- 
cate.    He  long  held  this  position,  and  for  six  quadrenniums,  from 


KEY.  BOND  ENGLISH. 


EARLY  METHODISM  IN  THE  CAROLINAS.  293 

1828  to  1846,  led  the  Conference  delegation  until  elected  to  the 
episcopacy.  His  influence  on  the  Church  at  home  and  abroad 
is  well  known,  and  need  not  be  enlarged  upon  here.  It  was  quite 
apparent  eveu  then  who  would  be  his  successor,  and  upon  whom 
his  mantle  would  fall. 

William  M.  Wightman  was  coming  largely  into  prominence, 
closing  up  a  well-ordered  life  in  1882.  We  regret  that  his  is 
the  only  name  not  on  the  list  of  the  dead  of  the  South  Carolina 
Conference,  for,  though  in  the  episcopacy,  he  is  still  "ours." 
This  list  was  originally  prepared  by  the  writer,  but  the  prepara- 
tion of  the  Conference  Minutes  passing  out  of  his  hands,  he  is  not 
responsible  for  the  omission.     We  trust  that  it  will  be  remedied. 

Whitefoord  Smith,  "the  golden-mouthed,"  as  he  was  called, 
was  following  after.  These  two  were  the  young  men  of  prom- 
ise in  the  body.  If  such  were  permissible,  they  might  have 
been  considered  rivals.  Each  has  filled  his  allotted  space  and 
work,  and  gone  to  his  reward. 

Among  the  elder  men  of  influence  was  Charles  Belts.  In  per- 
son he  was  compact,  rotund,  strong,  almost  fierce  at  times.  In 
the  pulpit  his  sentences  were  so  involved  as  not  to  show  to  ad- 
vantage, but  he  was  argumentative  and  strong  in  debate.  He  was 
the  very  personification  of  energy  on  a  district,  and  in  business 
matters  of  the  Conference  an  adept.  His  popularity  with  the 
brethren  placed  him  near  the  head  of  the  delegation  to  the 
General  Conference  for  years. 

William  M.  Kennedy,  as  one  of  the  pioneers,  was  much  be- 
loved in  the  Conference,  and  was  soon  to  close  up  his  earthly 
career;  while  Samuel  Dunwody,  his  classmate  (both  entering 
in  1806),  was  to  linger  until  1854,  dying  at  the  age  of  seventy- 
three  years. 

Bond  English,  in  1840,  was  fifth  in  the  election  to  the  Gen- 
eral Conference,  the  others  being  Capers,  Betts,  Wightman, 
and  Kennedy.  Mr.  English  was  modest,  retiring,  self-depre- 
ciating to  a  fault,  but  clear-headed,  warm-hearted,  and  eloquent. 
He  was  small  of  stature,  inclined  to  corpulence;  lame  from  an 
accident;  with  the  loss  of  an  eye,  his  somewhat  oval  face  was 
marred;  quick,  impulsive  in  his  movements;  an  excellent  judge 
of  character,  but  so  diffident  in  nature  that  he  was  not  born  to 
control.  His  sermons  were  deeply  spiritual,  ardent,  simple,  nat- 
ural, and  best  of  all,  full  of  the  divine  Spirit.     We  did  not  know 


294  EARLY  METHODISM  IN  THE  CABOLINAS. 

it  then,  but  he  was  destined  to  be  our  presiding  elder  in  1840; 
and  such  was  our  estimate  of  the  man  that  we  named  our  first- 
born for  him. 

The  sober,  staid,  wise  H.  A.  C.  Walker  was  coming  up  among 
the  younger  men.  In  1844  he  was  fifth  on  the  list  for  the  Gen- 
eral Conference,  and  for  a  long  series  of  years  was  foremost  in 
every  good  word  and  work. 

It  was  not  until  1850  that  W.  A.  Gamewell  became  prominent. 
He  was  admitted  into  the  Conference  in  1834,  and  held  on  in 
his  quiet  way.  Tall  and  commanding  in  appearance,  he  was 
always  serious,  and  preached  effectively. 

James  Stacy  had  been  connected  with  the  Conference  for 
ten  years.  His  personal  appearance  was  neat,  his  face  pale,  his 
eyes  bright,  his  speech  intense.  Being  of  an  extremely  nervous 
temperament,  of  course  he  was  a  sufferer,  but  always  to  the  full 
measure  of  his  strength  he  labored  until  called  to  his  reward. 

Albert  M.  Shipp  was  admitted  into  the  Conference  in  1841. 
It  was  not  until  1862  that  he  led  the  General  Conference  dele- 
gation. But  we  are  approaching  too  nearly  the  time  of  living 
men,  and  must  restrain  our  pen. 

A  glance  at  the  subalterns  of  this  mighty  host  may  be  in- 
dulged in.  A  class  of  twelve  had  been  admitted  at  the  previous 
Conference,  the  writer  being  one  of  them,  and  came  up  for  re- 
view at  this  session.  Would  you  believe  it?  decidedly  the  fore- 
most man  of  the  class  was  discontinued,  a  very  small  jealousy 
inducing  it,  and  only  continued  by  a  reconsideration  of  the  vote. 
W.  A.  McSwain  was  the  man.  He  died  all  too  soon,  both  for  his 
fame  and  the  good  work  he  might  have  done.  Examinations  of 
character  were  then  held  with  closed  doors,  and  were  minute 
and  severe.  "They  order  this  matter  better  now."  We  beg 
leave  to  differ;  for  if  a  good  university  be  a  bench  with  a  prop- 
er teacher  at  one  end  and  a  pupil  at  the  other,  we  cannot  despise 
the  training  these  good  men  put  their  pupils  through.  "  Too  se- 
vere!"  you  say.  WTas  it?  Yet  it  put  some  sense  into  skulls  that 
"could  not  teach  and  would  not  learn."  For  example,  one  of 
this  very  class  was  excoriated — well,  just  awfully.  He  wanted 
to  marry,  and  didn't,  but  got  it — the  excoriation — all  the  same. 
Mercy!  thought  the  writer,  if  that  comes  of  only  wanting  to 
marry,  what  will  become  of  one  who  has  actually  done  so?  He 
found  out  afterwards  that  in  this  case  all  proprieties  had  been 


EARLY  METHODISM  IN  THE  CAROLINAS.  295 

observed;  in  the  other  they  had  not,  one  objection  being  that  the 
brother  seemingly  wanted  more  wives  than  one.  That  cannot 
be  thought  of  in  our  country,  however  much  some  find  that 
one  wife  is  too  many  for  them.  The  truth  may  be  that  in  that 
early  day  a  man  had  to  marry  to  get  an  increase  of  salary,  in 
that  event  it  always  being  doubled;  the  Discipline  saying  $100 
for  himself,  the  same  for  his  wife,  and  $16  to  $24  for  each  child 
under  sixteen  years  of  age.  Now  this  was  undoubtedly  "  poor 
pay,"  and  yet  in  one  case  we  know  it  was  decidedly  "poor 
preach." 

At  this  Conference,  the  fifty-fourth  session,  there  were  sta- 
tioned one  hundred  preachers.  At  the  one  hundred  and  tenth 
session  two  hundred  and  sixteen  received  appointments — 
very  evident  signs  of  growth.  At  this  fifty-fourth  session 
there  were  but  five  preachers  on  the  retired  list,  among  them 
James  Jenkins,  Joseph  Moore,  and  James  Dannelly.  These 
three  men  were  the  connecting  links  between  that  generation 
of  preachers  and  the  pioneers  of  old.  They  had  been  in  labors 
abundant,  with  the  very  poorest  of  earthly  recompense,  and 
were  now  in  receipt  of  the  very  smallest  stipends  allotted  by 
the  Church;  but  however  small,  it  was  fully  in  keeping  with  the 
allowances  of  the  active  ministry.  For  fifteen  years  of  active 
service  James  Jenkins  received  $1,623,  a  little  over  $100  per  an- 
num. During  his  superannuation  he  received  from  $110,  the 
highest,  to  $8,  the  lowest,  per  annum.  His  obituary,  evidently 
by  Bishop  Wightman,  states:  "When  the  time  of  his  departure 
came,  he  hailed  the  approach  of  death  not  only  with  composure 
but  with  the  gusto  of  indescribable  joy.  The  conqueror's  shout, 
so  familiar  to  his  lips  when  in  health,  lingered  upon  those  lips 
now  fast  losing  the  power  of  utterance.  Along  with  this  tri- 
umphant mood  he  maintained  and  manifested  to  the  last  a  re- 
markable degree  of  that  profound  self-abasement  so  often  ob- 
served in  the  dying  moments  of  the  most  eminently  useful  men. 
His  language  was:  'I  have  never  done  anything;  don't  mention 
these  things  to  me;  I  am  nothing,  nothing  but  a  poor,  unworthy 
sinner,  saved  by  grace.  Christ  is  all;  to  him  be  all  the  praise.' 
Without  a  struggle  or  a  groan,  he  fell  asleep  in  Jesus.  His  wit- 
ness is  with  God,  and  his  record  on  high."  He  was  the  first  of 
the  three  to  die,  closing  his  life  on  earth  June  21,  1847,  aged 
eighty-three  years.    Joseph  Moore  followed,  February  14,  1850, 


296  EARLY  METHODISM  IN   THE  CAROLINAS. 

aged  eighty-four  years;  and  James  Daimelly,  April  28,  1855, 
aged  sixty-nine  years. 

From  the  fifty-fourth  Conference,  held  in  1840,  to  the  one 
hundred  and  tenth  session,  held  at  Abbeville  in  1896,  is  a  long 
interval,  more  than  half  a  century.  We  are  glad  to  testify  that 
whatever  may  have  been  time's  changes,  improvements,  and 
what  not,  Methodism  still  maintains  its  integrity  in  doctrine 
and  its  great  business  to  spread  scriptural  holiness  over  the 
earth.  Fashionable  formalism  is  seen  in  Jenny  June's  whilom 
fashion  letter.     She  says: 

Easter  should  be  a  pleasant  month  this  year,  for  it  gives  us,  with  its  first 
incoming,  Easter  flowers,  Easter  festivity,  and  Easter  fashions.  Not  that 
Lent  has  been  dull  by  any  means,  for,  since  religion  is  fashionable,  even  a 
Lenten  season  has  its  bright  side,  and  we  have  had  Nilsson  to  give  it  addi- 
tional attraction.  But  fashion  does  not  take  naturally  to  penitence,  though 
softened  by  manifold  indulgences ;  and  therefore  the  advent  of  Easter,  with 
its  gayety  and  fresh  toilets,  is  heartily  welcomed,  and  one  can  be  as  fashion- 
able and  as  pious  as  one  pleases.  In  fact,  you  cannot  be  fashionable  without 
being  pious. 

The  whole  letter  might  be  considered  dreadfully  satirical,  but 
alas!  the  depth  of  its  satire  is  in  its  awful  truthfulness.  The 
celebration  of  Easter,  as  set  forth  in  Acts  ii.  32,  is  strikingly  in 
contrast — "This  Jesus  hath  God  raised  up,  whereof  we  are  all 
witnesses" — magnified  especially  in  the  conversion  of  the  three 
thousand  souls. 

Methodism  in  the  olden  time  ever  entered  its  protest  against 
mere  formalism  in  religion,  and  labored  with  a  self-sacrificing 
energy  to  promote  the  soul's  peace  with  God.  God's  predic- 
tion concerning  his  Church  is  that  "  his  righteousness  shall  go 
forth  as  brightness,  and  his  salvation  as  a  lamp  that  burnetii." 
"Among  whom  ye  shine  as  lights  in  the  world,"  says  St.  Paul. 
If  there  be  any  darkness,  lack,  or  failure  now,  the  only  safety 
is  in  a  return  to  the  old  paths. 


st.  joiin's  church,  i:ock  hill,  s.  c;   ii.  b.  browne,  pastor. 


CHAPTER    XXXII. 

A  Summing  Up— First  Period— The  O'Kelly  Schism— Second  Period— Third 
Period— Cokesbury,  Pee  Dee,  Orangeburg,  and  Barnwell  CircuUs— Meth- 
odist Journalism— Sunday  Schools— Education— William  Capers— Fourth 
Period — Fifth  and  Last  Period. 

NOW  to  sum  up  the  whole,  we  present  in  a  more  condensed 
form  the  results  of  Methodism  in  South  Carolina.  What 
if  there  be  somewhat  of  repetition?  If  needful  to  a  proper  in- 
sight into  the  work,  surely  it  can  be  condoned. 

A  Eomanist  once  asked  a  Protestant,  "  Where  was  your  re- 
ligion before  Luther?"  The  answer,  scathingly  satirical,  was, 
"  Where  was  your  face  before  it  was  washed?"  The  rejoinder 
would  have  been  equally  forcible  if  it  had  been,  "  Where  was 
your  Church  before  Luther?  "  True,  there  was  the  papacy,  the 
holy  Roman  empire,  much  of  royal  rule,  Latin  Christianity,  and 
crime ;  but  certainly  not  the  Catholic  Church  as  it  is  to-day.  Or- 
thodoxy was  at  a  discount;  bulls  were  contradictory;  doctrine 
unsettled.  A  reformation  like  that  in  Germany  was  needed, 
and  history  records  that,  "  from  the  halls  of  the  Vatican  to  the 
most  secluded  hermitage  of  the  Apennines,  the  great  revival 
was  everywhere  felt  and  seen." 

So  with  the  Church  of  England.  What  was  she  before  Wes- 
ley? More  pure  than  Eome,  it  is  true,  yet  an  offshoot;  and  with 
all  her  grand  cathedrals,  orders,  royal  patronage  and  power,  how 
little  of  the  divine  Spirit!  Rigidly  holding  to  the  divine  right  of 
kings,  like  Festus  she  lightly  esteemed  "  one  Jesus,  who  was  dead, 
whom  Paul  affirmed  to  be  alive,"  and  who  truly  is  "  God  over 
all,  blessed  for  evermore."  In  her  blinded  rage  she  cast  forth 
her  sons,  who,  actuated  by  that  faith,  would  have  made  her  in- 
corporate with  life,  and  they  went  forth  triumphing  everywhere; 
"  so  mightily  grew  the  word  of  God  and  prevailed." 

The  people  called  Methodists  were  never  troubled  by  the  ar- 
rogant claims  of  the  Anglican  or  Roman  Church,  but,  build- 
ing upon  the  prophets,  apostles,  and  martyrs,  "Jesus  Christ 
himself  being  the  chief  corner  stone,"  have  wrought  mightily 
through  God  unto  this  hour.  Not  caring  an  iota  for  the  dogma 
of  apostolical  succession,  they  held  firmly  to  the  succession  of 

(299) 


300  EARLY  METHODISM  IN  THE  CAROLINA S. 

the  truth  as  taught  by  Him,  first  bearing  witness  to  it,  and  run- 
ning down  through  Paul,  the  martyrs,  Wyclif,  Huss,  Luther,  and 
Wesley,  as  the  only  anchor  for  eternal  hope;  and  persecution, 
rack  and  gibbet,  faggot  and  flame  cannot  harm  it.  Down  to  the 
judgment  trump  shall  this  succession  of  the  truth  run  on.     .For 

Truth  forever  on  the  scaffold, 

Wrong  forever  on  the  throne, 
Yet  that  scaffold  sways  the  future, 

And,  behind  the  dim  unknown, 
Standeth  God  within  the  shadow, 

Keeping  watch  above  his  own. 

I  shall  divide  the  century  of  our  existence  as  a  Conference 
into  five  unequal  periods  of  fifteen,  thirty,  then  again  thirty, 
then  five,  and  lastly  twenty  years,  each  forming  an  epoch  in 
our  history. 

Our  first  period  begins  at  the  close  of  the  war  of  the  Revolu- 
tion. The  English  Church  existed  with  the  first  settlement  of 
Carolina;  the  Presbyterians  had  an  early  existence;  the  Con- 
gregationalists  in  1682,  the  Baptists  in  1685,  the  French  Prot- 
estants in  1700,  the  Lutherans  in  1750,  and  the  Methodists  in 
1785. 

The  war  had  wrought  great  changes  in  the  country;  the  par- 
ish churches  were  closed,  for  the  clergy  of  the  Church  of  En- 
gland had  fled  from  the  state.  At  the  peace,  religion  had  sadly 
declined.  Churches  had  been  reopened,  but,  because  of  the  lax 
morality  of  the  clergy,  were  closed  again.  Great  religious  des- 
titution prevailed  everywhere.  In  many  populous  sections  of 
the  country  months  and  even  years  elapsed,  and  a  minister  of 
religion  was  never  seen.  Only  here  and  there  throughout  the 
state  was  found  a  Presbyterian  or  Baptist  congregation. 

As  late  as  1790  ministers  were  disciplined  for  drunkenness, 
and  at  funerals  often  the  living  were  not  sufficiently  sober  to 
bury  the  dead.  Tradition  asserts  that  in  one  of  the  upper  coun- 
ties of  the  state  a  minister  was  so  far  gone  as  to  fall  asleep  in 
the  pulpit  during  the  singing  of  the  hymn,  and  when  aroused 
by  the  precentors  telling  him  "  it  teas  out,'"  he  drowsily  told  them 
to  "fill  her  up  agin"  Such  being  the  morality  of  the  shepherd, 
to  what  sort  of  pastures  must  the  flock  have  been  led? 

In  the  General  Minutes  of  our  connection  for  1795  the  Church 
is  called  to  a  fast  with  sabbatical  strictness,  to  bewail  such  sins 


EARLY  METHODISM  IN  THE  CAROLINAS.  301 

as  covetousness,  superstition  (in  trusting  to  ceremonial  and 
legal  righteousness),  profanity,  Sabbath-breaking,  making  con- 
tracts without  the  intention  of  honest  heathen  to  fulfill  tbein, 
various  debaucheries,  drunkenness,  and  such  like.  What  need 
just  then  for  a  cry  like  John's  in  the  wilderness,  "  Repent,  for 
the  kingdom  of  heaven  is  at  hand";  and  faithfully  did  Asbury 
and  his  coadjutors  sound  it  forth. 

At  first  Georgia  and  South  Carolina  were  united.  Two  years 
after,  Georgia  was  separate,  until  1794;  then  included  again  in 
the  South  Carolina  Conference,  so  remaining  until  1830.  The 
historic  circuits  took  the  names  of  the  broad  streams  flowing 
through  the  state.  Wherever  the  people  were,  there  were  the 
preachers  found.  These  had  not  entered  on  lives  of  ease  or 
fruition;  they  were  in  labors  most  abundant,  wrestling  with 
floods  of  great  waters;  and  floods  of  ungodly  men  made  them 
not  afraid.  They  met  with  no  favor  from  coreligionists,  were 
rather  considered  weak  and  unlettered  men,  poor  enthusiasts, 
disturbers  of  the  quiet  order  of  things,  wandering  stars  emitting 
a  baleful  light,  and  dealing  in  magic  even  to  effect  base  ends. 
They  were  put  down  in  church  reports  as  men  of  "  infamous 
character,"  an  "indignity  to  human  nature,"  "a  disgrace  to  the 
Christian  name."  Their  rapid  movements,  "  traveling  from  place 
to  place  in  quick  succession,"  were  highly  censurable:  how 
could  men  be  "convinced  of  their  sincerity"  when  they  had 
"no  settled  abiding  place"?  And  it  is  gravely  written  down 
in  Church  history,  "  This  is  not  most  profitable."  Profitable, 
forsooth!  Nay,  verily;  profit  in  that  sense  these  preachers 
never  thought  of.  They  sought  no  chapels  of  ease,  nor  thrones 
of  power;  never  thought  solely  of  wealthy  neighborhoods,  or 
ran  lines  of  circumvallation  around  rich  alluvial  sites,  but 
went  anywhere  and  everywhere  on  their  grand  mission.  The 
fact  is,  such  objection  grew  out  of  the  apprehension  that  the 
objectors'  craft  was  in  danger;  but  the  cry,  "Great  is  Diana 
of  the  Ephesians!  "  had  no  more  effect  upon  these  men  than 
on  the  first  apostles:  they  kept  on  turning  the  world  down- 
side up,  it  having  been  in  their  judgment  "upside  down  "  long 
enough.  And  so  "  they  went  forth  and  preached  everywhere, 
the  Lord  working  with  them  and  confirming  the  word  with  signs 
following." 

In  the  "  Dialogues  of  Devils,"  in  the  council  held  in  Pande- 


302  EARLY  METHODISM  IN  THE  CAROLINAS. 

mouium,  when  the  question  is  up,  "  How  to  stop  the  revival  un- 
der John  Wesley?"  a  sleek,  knowing  little  devil,  with  a  piping 
voice,  ventures  the  advice:  "Make  John  a  bishop."  We  wish 
it  had  been  done;  then  the  grand  old  Church  of  England  might 
have  been  most  gloriously  leavened  at  a  much  earlier  date. 

The  line  of  travel  marked  by  Asbury  and  his  coadjutors,  from 
Cheraw  down  the  Pee  Dees,  and  down  the  coast  to  Georgetown, 
thence  to  Charleston,  then  throughout  the  lower  part  of  the  state, 
then  up  on  both  sides  of  the  Santee,  and  only  occasionally  up  to 
King's  Mountain  as  the  place  of  exit,  gave  the  section,  favored 
yearly  with  the  bishop's  visits,  a  very  great  advantage,  even  the 
greater  preponderance  of  Methodism.  It  is  in  the  memory  of 
living  men  that  much  of  the  territory  above  Columbia  has  only 
within  the  last  half  century  been  fruitful  for  Methodism.  In- 
deed, it  is  but  of  recent  date  that  in  Chester,  Yorkville,  and 
Lancaster  our  Church  is  becoming  formidable.  True,  the  up- 
per country  at  this  early  day  was  more  sparsely  settled,  and  an- 
cient Calvinism  had  been  long  intrenched;  but  who  can  tell  if 
these  giants  of  the  olden  time,  whose  forte  was  strong  assaults 
along  the  line  of  doctrine,  might  not  have  earlier  achieved 
greater  results?     These  preachers  were  of  a  sui  generis  race. 

Said  ex-Governor  W ,  a  strong  Universalist,  to  a  friend  in 

Charleston  once:  "  I  went  into  a  barroom  lately,  and  who  should 
I  see  there  but  our  own  dear  little  parson.  We  took  a  drink  to- 
gether; it  was  a  very  great  comfort!"  These  gave  no  such  com- 
fort to  parishioners;  it  was  ever  "woe  to  the  wicked,"  whether 
men  would  bear  or  whether  they  would  forbear.  The  author- 
itative tone  and  dogmatic  utterance  were  there  because  God  put 
them  there;  they  spake  with  authority,  and  not  as  the  scribes. 
The  lower  counties  of  our  Conference  hardly  realize  how  much 
they  are  indebted  for  the  line  of  travel  adopted  by  our  early 
bishops,  leading  on  the  fiery  cohorts  of  Methodism  to  the  battle; 
their  pathway  one  of  consuming  flame,  for  cloven  tongues  as  of 
fire  sat  upon  each  as  of  old  at  Pentecost,  and  they  spake  as  the 
Spirit  gave  them  utterance.  Thanks  be  unto  God,  the  gift  of 
the  Holy  Ghost  is  still  with  the  Church! 

The  first  convert  to  God,  in  Charleston,  at  least  (who  can 
make  the  record  of  the  many,  many  thousands  since?),  was  Mr. 
Edgar  Wells,  who  became  the  Gains  of  the  apostles  of  Metho- 
dism.    He  died  in  1797,  and  two  bishops  officiated  at  his  funeral. 


EARLY  METHODISM  IN  THE  CAEOLINAS.  303 

His  remains  lie  under  the  foundation  of  the  once  Cumberland 
Church.  Often  when  a  child  has  the  writer  looked  upon  the 
marble  covering  his  dust.  Many  other  converts  rapidly  suc- 
ceeded, the  statistics  showing  great  progression  in  five  years. 
In  Carolina  proper  in  1786  the  membership  reported  was  595 
whites  and  43  colored;  in  1790,  five  years  after,  they  numbered 
2,768  whites  and  488  colored.  Ratio  of  increase  for  whites, 
365.21;  for  colored,  1,034.88  per  cent. 

The  preachers  of  eminence  during  these  fifteen  years  were 
James  Foster  (probably  the  first  Methodist  in  Carolina,  ante- 
dating even  Asbury's  arrival),  Henry  Willis,  Reuben  Ellis,  Isaac 
Smith,  Hope  Hull,  Jonathan  Jackson,  Thomas  Humphries,  To- 
bias Gibson,  Enoch  George,  James  Jenkins,  William  McKen- 
dree,  Benjamin  Blanton,  Alexander  McCain,  Nicholas  Sne- 
then  (both  of  the  latter  afterwards  in  the  Methodist  Protestant 
Church),  and  John  Harper — historic  worthies,  of  whom  much 
might  be  written. 

As  regards  the  rapid  growth  marking  the  first  five  years  of 
our  history,  the  same  was  not  borne  out  in  the  decade  closing  in 
the  year  1800.  All  over  the  connection  there  was  a  decrease 
during  that  period.  In  our  Conference,  even  with  Georgia  add- 
ed, the  numbers  in  1791  were  5,731  whites,  848  colored.  Then 
began  an  unusual  but  steady  decrease,  the  returns  being,  in  1792, 
5,619  whites,  964  colored;  1793,  5,265  white,  882  colored;  1794, 
5,172  whites,  1,221  colored;  1795,  4,428  whites,  1,126  colored; 
1796,  3,862  whites,  971  colored;  1797,  3,715  whites,  1,038  colored. 
A  decrease  in  six  years  of  whites  35.17  per  cent,  the  colored 
having  a  small  increase.  This  is  worth  considering,  and  the 
causes  ought  to  be  inquired  into. 

Great  as  were  the  self-sacrifice  and  zeal  of  these  preachers,  it 
was  not  always  the  joyful  song  of  "harvest  home  "that  greeted 
their  ears.  They  must  often  have  been  sad;  "for  the  divisions 
of  Reuben  there  were  great  searchings  of  heart."  "All  they  in 
Asia  have  turned  away  from  me,"  once  wrote  Paul;  and  these 
had  need  of  a  like  lamentation.  The  reasons  for  this  are  not 
hard  to  seek.  The  O'Kelly  schism  was  one,  and,  though  not  to  the 
same  degree  affecting  the  work  here  as  elsewhere,  doubtless  had  its 
influence.  But  good  came  out  of  the  evil,  settling  for  once  and  all 
the  great  question  of  appeal  from  the  appointing  power;  such 
appeal  involving  endless  difficulty,  often  provoking  vain  jangling 


304:  EARLY  METHODISM  IN  THE  CAROLINAS. 

for  change.  If  any  fear,  in  the  many  and  wondrous  changes  in 
our  day,  that  episcopal  prerogative  is  too  great,  it  might  be  met 
by  more  fully  defining  the  jjrerogatives  of  the  bishop's  counsel- 
ors; the  impartial  decree  of  ten  men  being  as  worthy  of  confi- 
dence as  that  of  one  hundred. 

Another  and  chief  disturbing  cause  at  this  period,  as  well  as 
for  the  disruption  of  the  Church  in  after  years,  was  the  vexed 
question  of  slavery.  The  early  journals  of  the  Conference  are 
full  of  it,  and  as  early  as  1789  Dr.  Coke,  with  all  his  prestige 
for  piety  and  zeal,  greatly  erred  in  his  ill-judged  and  persist- 
ent interference  with  matters  under  Caesar' s  jurisdiction.  It 
is  hardly  possible  to  estimate  the  loss  to  Methodism  by  such 
action.  For  long  years  the  struggle  went  on,  and  all  might 
have  been  avoided  if  good  men  could  but  have  risen  to  the  alti- 
tude of  Pauline  precept  and  example. 

Another  disturbing  cause  appeared  in  the  right  assumed  by 
some  of  choosing  their  pastors,  induced  by  the  appearance  of 
an  exceedingly  popular  preacher  in  Charleston,  culminating 
finally  in  the  Hammet  schism,  shaking  the  Church  in  that  city 
to  its  very  foundations  and  threatening  its  entire  overthrow,  re- 
sulting in  a  short  time  in  a  loss  of  membership  of  27.27  per 
cent.     Bishop  Asbury  writes  in  1791:  "Charleston. — I  went  to 

church  under  awful  distress  of  heart The  people 

claim  a  right  to  choose  their  own  preachers — a  thing  quite  new 
among  Methodists.  None  but  Mr.  Hammet  will  do  for  them. 
"We  shall  see  how  it  will  end."  So  he  did,  and  we  all  see  it. 
Doubtless  he  loved  the  people,  loved  his  own  peace,  but  he 
stood  firmly  because  he  loved  the  cause  of  God  more. 

These  were  all  causes  enough  for  the  declension  in  numbers 
alluded  to,  but  there  was  yet  another — the  apostasy  of  Beverly 
Allen,  a  man  of  great  popularity,  brilliant  parts,  and  widespread 
reputation  as  a  preacher;  but  he  fell,  and  foully,  and  much  in- 
jury was  done  the  Church  by  his  fall. 

Thus  outward  persecution,  intestine  disputes,  and  apostasy  at 
this  early  period  threatened  ruin  to  the  cause.  Assuredly,  if  it 
were  not  of  God  it  must  have  come  to  naught,  instead  of  reach- 
ing the  grand  proportions  over  which  we  rejoice  to-day. 
Notwithstanding  these  hindrances,  however,  in  the  first  fif- 
teen years  of  our  history  the  increase  was  great.  Numbers  in 
Carolina  and  Georgia  in  1786,  673  whites   and  43  colored;  in 


EARLY  METHODISM  IN   THE  C\AROUXAS.  305 

1800  there  were  4,802  whites,  1,535  colored;  in  1785,  preach- 
ers 3;  in  1800,  33 — ratio  of  increase,  1,000  per  cent;  ratio  of  in- 
crease in  white  members,  628.38,  and  in  colored  members  over 
3,000  per  cent. 

Onr  second  period  extends  from  1800  to  1830,  an  epoch  mark- 
ing the  more  regular  development  of  Conference  boundaries, 
districts,  circuits,  and  stations,  and  showing  a  more  steady  in- 
crease in  membership.  Paradoxical  as  it  may  seem,  divisions 
but  increased  our  strength.  We  divided  but  to  conquer,  and 
this  has  been  characteristic  of  Methodism  throughout  its  his- 
tory. 

In  1800  the  South  Carolina  Conference  was  composed  of 
Georgia,  South  Carolina,  and  a  small  part  of  North  Carolina, 
forming  but  one  ecclesiastical  district,  presided  over  by  Benja- 
min Blanton,  in  which  boundaries  there  are  now  several  Annual 
Conferences.  It  had  16  charges,  32  preachers;  white  member- 
ship, 4,802;  colored,  1,535.  In  1801  it  was  divided  into  two 
districts:  Georgia — Stith  Mead,  presiding  elder;  and  South  Car- 
olina—James  Jenkins,  presiding  elder.  In  1802  Saluda  District 
was  formed.  In  1805  five  districts  made  up  the  Conference,  so 
remaining  until  1810,  when  there  were  six,  and  continuing  thus 
until  1818,  when  there  were  seven.  In  1825  there  were  eight 
districts,  and  in  1830  ten,  when  Georgia  was  made  a  separate 
Conference. 

An  increasing  membership,  while  not  the  best  test  of  spirit- 
uality, evidently  marks  material  progression;  and  while  we  would 
not,  in  King  David's  spirit,  "number  Israel,"  may  we  not,  at- 
tributing all  to  the  Divine  favor,  say  with  exultant  Jacob:  "I 
am  not  worthy  of  the  least  of  all  the  mercies,  and  of  all  the 
truth,  which  thou  hast  shewed  unto  thy  servant;  for  with  my 
staff  I  passed  over  this  Jordan;  and  now  I  am  become  two 
bands." 

This  increase  from  1800  to  1818  was  regular,  and  from  one  to 
three  thousand  yearly;  but  in  1818  there  was  a  loss  of  nearly 
1,500  whites,  and  the  heavier  decrease  of  over  5,000  colored. 
For  the  decrease  of  the  whites  we  cannot  account,  but  the  loss 
of  the  latter  was  because  of  the  dreadful  schism  occurring  that 
year  in  Charleston.  From  1810,  when  the  colored  members 
numbered  8,202,  to  1817,  their  numbers  increased  to  16,789, 
thus  in  seven  years  more  than  doubling  their  numbers — a  ratio 
20 


306  EARLY  METHODISM  IN   THE  CAEOL1NAS. 

of  increase  of  104.95  per  cent.  But  in  1818  they  fell  to  11,587, 
30.99  per  cent  of  loss.  This  schism  originated  in  a  stricter  ex- 
ercise of  Church  discipline  among  them,  giving  great  offense  to 
their  leaders.  The  agitation  was  secret  for  a  time,  but  culmi- 
nated in  the  withdrawal  at  one  fell  swoop  of  4,367  members 
in  Charleston  alone.  The  loss  was  seen  and  felt,  the  empty 
galleries  of  the  city  churches  proclaimed  it,  and  the  volume  of 
song  of  thousands  of  the  most  musical  voices  of  the  earth  was 
sadly  missed  in  the  praise  of  God.  They  set  up  for  themselves, 
even  building  a  church,  but  soon  came  to  naught,  the  discovery 
of  the  intended  insurrection  in  1822  destroying  their  hopes  of 
separate  existence  as  a  Church. 

But  the  Conference,  like  some  gallant  ship,  weathered  the 
storm,  and  with  the  freshening  gales  of  grace,  and  steady  hands 
at  the  helm,  kept  on  in  the  open  sea  until,  in  1830,  only  twelve 
years  after,  she  had  nearly  more  than  doubled  her  numbers, 
both  of  whites  and  blacks.  In  1818  there  were  20,965  whites 
and  11,714  blacks;  in  1830,  40,335  whites  and  24,538  colored;  a 
ratio  of  increase  among  the  whites  of  92.39,  and  colored  109.47 
per  cent. 

The  ratio  of  increase  for  this  first  period  of  thirty  years,  not- 
withstanding all  the  losses,  was  certainly  great: 

Year.  Districts.  Preachers.  Charges.  White.  Colored. 

In  1800.  1  33  10  4,S02  1,535 

In  1830.         10  158  97  40,?>35  24,538 

Increase— Districts,  900;  preachers,  393.75;  charges,  818.75;  whites,  739.96; 
colored,  near  1,500  per  cent. 

On  this  review,  well  may  we  exclaim,  "What  hath  God 
wrought!"  And  how  were  these  glorious  results  achieved? 
By  agents,  the  counterpart  of  him  "  that  goeth  forth  and  weep- 
eth,  bearing  precious  seed";  and  undoubtedly  they  returned  with 
rejoicing,  bringing  their  sheaves  with  them.  How  they  were 
sustained  is  fully  known  only  to  Him  who  "feedeth  the  young 
ravens  when  they  cry."  The  sending  forth  was  much  on  the 
same  plan  as  by  the  Lord  himself:  "Save  a  staff  only,  no  scrip, 
no  bread,  no  money  in  their  parse."  The  yearly  stipend  for 
years  on  years  reached  but  from  one  to  two  hundred  dollars, 
and  that  rarely  paid  in  full,  as  the  Conference  records  abundant- 
ly testify.  How  like  Elijah  the  prophet,  at  the  brook  Cherith! 
Ahab's  princes  and  Ahab  himself  may  have  rejoiced  in  being  the 


GREENWOOD   METHODIST  CHURCH  J  REV.  MARION  DARGAX,  PA8T0B. 


EARLY  METHODISM  IN   THE  CAROLINAS.  309 

prophet's  benefactors;  but  God  gave  the  honor  to  the  ravens, 
aud  relieving  them  of  the  burden,  sent  him  to  Sarepta,  saying: 
"  I  have  commanded  a  widow  woman  there  to  sustain  thee." 
"  Hear  now,  O  princes,  and  be  instructed,  ye  judges  in  the  earth." 
If  divine  Almigiitiness  goes  with  the  handful  of  meal,  it  oat- 
weighs  all  your  power  and  wealth;  and  to  be  helpers  with  God, 
men  may  well  struggle  for  preeminence  in  any  field.  No  won- 
der these  men,  with  all  their  self-sacrifice  and  toil,  were  so 
deeply  in  love  with  their  work;  and  if  they  had  been  asked  by 
the  Master,  as  of  old,  "Lacked  ye  anything?"  with  the  rich 
recompense  of  present  joy  would  they  not  have  answered, 
"Nothing,  Lord"? 

Our  third  period  runs  from  1830  (  when  Georgia  was  set  off) 
to  1860,  and  comes  more  nearly  within  the  memory  of  living 
men,  who  are  too  near  the  events  recorded  to  see  them  in  the 
heroic  lights  of  the  past;  but  time  will  mellow  and  sanctify  them 
in  the  eyes  of  coming  generations. 

The  South  Carolina  Conference,  in  1831,  consisted  of  the 
state,  with  the  lower  part  of  North  Carolina  attached.  It  was 
composed  of  five  ecclesiastical  districts:  Charleston,  Salu- 
da, Columbia,  Fayetteville,  and  Lincolnton.  The  presiding 
elders  were  Henry  Bass,  Malcolm  McPherson,  William  M.  Ken- 
nedy, Nicholas  Talley,  and  Hartwell  Spain.  The  districts,  with 
some  changes  of  territory  and  name,  continued  five  in  num- 
ber until  1841,  when  six  were  formed;  so  remaining  until  1850, 
when  they  were  reduced  to  five,  because  of  the  transfer  of  terri- 
tory to  the  North  Carolina  Conference;  and  in  1853  six  were 
formed,  so  remaining  until  1859,  when  eight  districts  composed 
the  Conference. 

The  crowning  glory  of  this  period,  and  one  peculiarly  marked 
in  the  history  of  our  Conference,  was  its  care  for,  and  religious 
culture  of,  the  slave.  One  attestation  of  the  divine  mission  of 
our  Lord  was,  "The  poor  have  the  gospel  preached  unto  them." 
From  1812  the  General  Mimites  bear  witness  to  the  precedence 
of  the  Conference  in  this  matter;  from  that  time  till  1840  (the 
latest  date  of  connectional  Minutes  consulted)  our  returns  of 
colored  members  numbered  five  units,  and  all  the  other  Con- 
ferences but  four.  As  early  as  1809  this  good  work  was  be- 
gun. For  that  year  among  the  appointments  stand:  "From 
Ashley  to  Savannah    River,    James    H.    Mellard,   missionary; 


310  EARLY  METHODISM  IN  THE  CAROLINAS. 

from  Santee  to  Cooper  River,  James  E.  Glenn,  missionary." 
But  there  were  hindrances  for  next  year,  and  long  afterwards 
the  record  disappears.  It  was  not  until  1829,  twenty  years  after, 
that  negro  missions  proper  were  formed.  The  first  missionaries 
appointed  that  year  were  the  Rev.  John  Honor  and  John  H. 
Massey.  The  former  died  the  following  year,  a  martyr  to  his 
work.  The  writer  remembers  well,  when  a  boy,  the  solemn  bur- 
ial in  Trinity  churchyard,  Charleston,  where  a  cenotaph  marks 
the  grave  of  the  first  missionary  to  the  slaves  in  Carolina. 

Our  grand  old  Conference  was  the  first  to  enter  this  field. 
No  sickly  sentiment  moved  her,  but  only  the  love  of  souls;  and 
money  and  human  life  were  freely  expended  in  behalf  of  the 
spiritual  interests  of  the  slave.  She  may  well  have  borne  the 
cognomen  of  the  Missionary  Conference.  The  contributions 
for  missions  in  1831  were  but  §261.33,  at  the  rate  of  but  1^  cents 
per  member,  increasing  in  amount  yearly,  until  in  1858  they 
reached  $28,138.03,  or  at  the  rate  of  75  cents  per  member.  In 
1860,  thirty  years  from  the  beginning,  $3,853,596.06  had  been 
expended  for  missions.  Will  any  ask,  "  Why  was  this  waste  of 
the  ointment  made?"  The  answer  is,  The  light  of  eternity  will 
reveal  that  a  good  work  was  wrought  by  the  expenditure. 

Prosperity  attended  the  work  until  1862,  when  the  significant 
words  in  the  Minutes,  "Broken  up  by  the  abolitionists,"  and 
later  on,  "In  the  enemy's  line,"  told  the  tale  of  disaster.  The 
numbers  returned  in  1830  were  657  members,  served  exclusive- 
ly by  the  missionaries.  In  1861,  at  the  beginning  of  the  war, 
there  were  32  missions,  served  by  37  missionaries;  over  200 
plantations;  over  12,000  members,  including  probationers;  and 
over  4,000  catechumens.  When  the  war  closed,  or  shortly  after- 
wards, there  was  not  one  remaining. 

In  1830  the  membership  returned  was  19,750  whites  and 
18,422  colored— glorious  old  Georgia  carrying  off  more  than 
half.  But  steadily  the  preachers  wrought,  increasing  the  number 
year  by  year  until  1835,  when  a  decrease  of  1,347  whites  appears, 
caused  greatly  by  the  schism  in  Charleston.  Would  that  that 
could  have  been  prevented.  No  great  principle  was  involved 
requiring  the  sacrifice,  but  it  was  a  little  spark  that  kindled  the 
flame,  causing  the  severest  disaster  that  has  ever  happened  to 
Methodism  in  Charleston;  not  only  sweeping  off  many  of  the 
younger  members  of   the  Church,   but   seriously    injuring  its 


EARLY  METHODISM  IN  THE  CAROLINAS.  311 

spirituality  for  a  time.  It  resulted  in  the  formation  of  the  Meth- 
odist Protestant  Church,  not  long  since  merged  into  the  Lu- 
theran. Notwithstanding  this  severe  loss,  however,  the  increase 
for  the  decade  was  good,  the  ratio  of  increase  being  for  the 
whites  26.51,  and  for  the  colored  35.28  per  cent.  From  1840  to 
1859  it  was  still  better— 36.35  for  whites,  and  67.66  per  cent  for 
the  colored;  but  from  1850  to  1859  the  ratio  of  increase  was 
much  reduced,  being  10.11  for  whites,  and  11.93  per  cent  for  the 
colored.  This  wTas  caused  by  the  transfer  of  3,926  whites  and 
3,757  colored  members  to  the  North  Carolina  Conference.  But 
for  the  entire  period  of  thirty  years,  from  1830  to  1860,  progres- 
sion was  well  marked,  the  ratio  of  increase  being  for  the  whites 
103.36  and  170.18  per  cent  for  the  colored.  An  increase  of  over 
100  per  cent  in  a  generation  is  certainly  no  bad  showing. 

The  financial  matters  of  the  period,  from  the  lack  of  system- 
atic fullness  now  obtaining,  must  be  left  entirely  to  conjecture. 
Except  the  Conference  collections  and  money  for  missions,  there 
are  no  records  in  the  Minutes,  and  even  these  were  not  on  record 
until  1831.  In  the  matter  of  salaries,  however,  it  is  very  certain 
that,  as  from  the  beginning,  they  were  on  the  most  economical 
basis.  The  quarterage  of  a  man  of  family  rarely  exceeded  $300, 
and  family  expenses,  in  favored  cases,  as  much,  but  more  fre- 
quently much  less.  The  writer  feelingly  knows  of  a  case  in  the 
decade  from  1810  to  1850  where  the  average  of  a  preacher's  sal- 
ary for  ten  years,  with  a  family  to  support,  was  but  little  over 
$300  per  annum.  Buckle  and  tongue  were  made  to  meet,  but  it 
required  a  very  heavy  strain.  The  average  payment  for  min- 
isterial support  in  1884,  in  the  South  Carolina  Conference,  was 
$595.  It  is  very  certain  that  the  average  payments  of  the  period 
under  review  did  not  reach  the  half  of  that  sum. 

The  circuits  of  that  day  were  large,  with  two  preachers,  having 
from  twenty  to  tAventy-four  appointments.  Those  of  the  pres- 
ent time  know  but  little  of  territorial  extent.  They  are  like 
Canon  Farrar,  who,  accustomed  to  the  narrow  confines  of  old 
England,  was  amazed  at  the  vast  distances  of  our  Western 
world,  and  was  obliged  to  cancel  engagements  on  that  account. 
We  can  speak  feelingly  of  some  of  those  vast  areas. 

The  Cokesbury  Circuit  in  1839  covered  nearly  the  whole  of 
Abbeville  county,  and  the  lower  part  of  Anderson,  with  some 
twenty  appointments,  served  every  fortnight  by  two  preachers. 


312  EARLY  METHODISM  IX  THE  CAROLINAS. 

The  junior  preacher  received  55100,  every  dollar  of  it;  for  Thom- 
as Williams,  of  precious  memory,  was  one  of  the  stewards,  and 
he  never  permitted  anything  like  discount  in  settling  with  the 
pastors.  Will  any  say,  "That  was  certainly  mighty  poor  pay"  ? 
The  preacher  can  very  truthfully  assert  that  "it  was  certainly 
mighty  poor  preach."  The  wonder  to  this  day  is  how  the  people 
could  have  put  up  with  it.  The  numbers  returned  for  that  year 
were  888  whites  and  631  colored,  3  Sunday  schools,  30  teachers, 
and  216  children.  In  1884  there  were  in  the  same  boundaries 
six  separate  charges,  1,634  members,  28  Sunday  schools,  141 
teachers,  1,060  pupils,  with  near  $4,000  raised  for  salaries,  and 
$26,550  value  of  Church  property. 

The  Pee  Dee  Circuit  in  1840  began  at  Parnassus,  in  Marlboro 
county,  thence  to  Brownsville,  across  to  Harleeville  and  Little 
Pock,  then  on  to  Marion  Courthouse,  taking  in  nearly  all  the 
country  between  the  two  Pee  Dees,  down  through  Britton's 
Neck  at  the  confluence  of  the  two  rivers  to  a  church  appropri- 
ately called  the  Ark,  for  the  flood  would  come  often  and  take 
them  all  away.  There  were  some  twenty-four  appointments, 
occasionally  twenty-seven  for  good  measure,  filled  every  two 
weeks.  The  aggregate  of  salaries  for  two  preachers  and  presid- 
ing elder  was  $700,  not  fully  paid.  For  that  year  were  returned 
1,034  white  and  876  colored  members,  and  $43  collected  for 
missions.  No  parsonage  nor  Sunday  schools  were  reported. 
Within  the  same  territory  there  are  now  6  charges,  5  parson- 
ages, 33  Sunday  schools,  1,758  pupils,  over  $5,000  for  ministerial 
support,  more  than  $700  contributed  for  missions  alone,  near 
3,500  members,  and  $43,000  worth  of  Church  property. 

The  Orangeburg  Circuit  in  1841  extended  from  Jeffcoat's  over 
to  St.  Matthews',  down  to  the  courthouse,  and  then  some  six 
miles  below  Branch ville.  There  were  twenty-four  appoint- 
ments. The  salary  for  three  preachers  was  $700,  not  all  paid 
that  year.     Now  there  are  seven  separate  charges,  all  doing  well. 

The  Barnwell  Circuit,  the  last  we  shall  mention,  was  said,  in 
terms  of  hyperbole,  to  contain  as  much  territory  as  the  kingdom 
of  Great  Britain.  Starting  from  Blackville,  it  ran  across  the 
Edisto,  taking  in  all  the  country  around  Boiling  Springs  Camp 
Ground;  on  to  Rocky  Swamp,  Pine  Grove;  on  to  Jordan's  Mills; 
then  some  forty  miles  above  to  Nazareth;  then  across  to  Yau- 
cluse,  Aiken,  Beech  Island;  down  to  six  miles  below  Barnwell 


EARLY  METHODISM  IN   THE  C AHoLlS AS.  313 

Courthouse;  thence  to  Graham's,  Union,  and  back  to  Blackville 
again.    There  were  over  thirty  appointments,  filled  in  five  weeks 
by  two  preachers— on  one  Sunday  preaching  four  times  in  order 
to  get  a  little  rest.     To  the  preacher  appointed  in  1844,  good  Dr. 
Capers  said:  "Get  married  to  your  circuit,  my  young  brother; 
take  it  for  better  or  worse."      "The  banns  are  forbidden,  Doc- 
tor," said  the  preacher;  "for  they  say  it  is  the  fag.  end  of  crea- 
tion."    "  Who  says  so?"  indignantly  exclaimed  the  Doctor.    It 
was  not  so,  certainly;  many  of  the  best  men  that  ever  adorned 
the  earth  were  there,  and  are  now  denizens  of  the  city  of  God 
in  heaven.     The  membership  returned  was  1,026  whites,  with  9 
Sunday  schools,  33  teachers,  202  pupils.     The  salary  for  two 
preachers  was  $600,  all  paid.     In  the  same  boundaries  now 
there  are  eight  separate  charges,  2,312  members,  25  Sunday 
schools,  154  teachers,  876  children,  near  $5,000  for  salaries  and 
$40,000  worth    of    Church  property.     Pretty  good,  one  would 
think,  for  what  some  considered  the  frazzle  end  of  creation  only 
forty  years  ago. 

METHODIST  JOURNALISM. 

Methodist  journalism  is  worthy  of  notice,  and  the  South  Car- 
olina Conference  was  one  of  the  first  to  invoke  the  power  of  the 
press.  As  early  as  1825  James  O.  Andrew,  Samuel  Dunwody, 
and  Lewis  Myers  were  appointed  a  committee  "to  inquire  into 
the  expediency  of  establishing  within  the  bounds  of  this  Con- 
ference a  religious  newspaper,"  resulting  in  the  publication,  the 
same  year,  of  the  Wesleyan  Journal,  afterwards  incorporated 
with  the  Advocate  in  New  York,  becoming  thus  the  Advocate  and 
Journal  of  Northern  Methodism.  In  1837  was  begun  the  pub- 
lication of  the  Southern  Christian  Advocate,  removed  to  Georgia 
in  1862,  brought  back  to  South  Carolina  in  1878,  and  now  pub- 
lished in  Greenville,  S.  C. 

SUNDAY  SCHOOLS. 

Our  Church  in  this  good  old  Conference  was  foremost  in  the 
care  of  its  children.  As  early  as  1779  Methodist  preachers 
were  required  to  meet  the  children  once  a  fortnight,  and  to  ex- 
amine the  parents  in  reference  to  their  conduct  toward  them. 
This  was  some  time  before  the  movement  of  Robert  Eaikes  in 
behalf  of  "neglected  street  children"  in  England.  It  was  at 
the  South  Carolina  Conference,  held  in  Charleston,  February, 


314  EARLY  METHODISM  IN  THE  CAROLINAS. 

1790,  that  the  term  Sunday  schools  first  appears  in  the  official 
records  of  Methodism.  The  Journal  for  that  year  contains  the 
following: 

Question.  What  can  be  done  in  order  to  instruct  poor  children,  white  and 
black,  to  read? 

Answer.  Let  us  labor,  as  the  heart  and  soul  of  one  man,  to  establish  Sun- 
day schools  in  or  near  the  place  of  public  wrorship.  Let  persons  be  appointed 
by  the  bishops,  elders,  deacons,  or  preachers  to  teach,  gratis,  all  that  will  at- 
tend, and  have  a  capacity  to  learn,  from  six  o'clock  in  the  morning  until 
ten,  and  from  two  o'clock  in  the  afternoon  till  six,  when  it  does  not  inter- 
fere with  public  worship. 

Although  thus  early  at  this  important  work,  singularly  it 
was  not  until  1828  that  it  was  made  the  duty  of  the  preachers 
to  form  Sunday  schools  within  their  respective  charges;  and  it 
was  not  until  1835  that  the  schools  were  reported  in  Conference 
Minutes,  the  returns  for  that  year  being  185  schools,  3,885  of- 
ficers and  teachers,  6,028  scholars,  and  81,014.78  collected  for 
their  support.  In  1884,  fifty  years  after,  the  returns  were  591 
schools,  3,885  officers  and  teachers,  29,362  scholars,  $5,370.15 
collected.  Katio  of  increase:  schools,  220;  officers  and  teach- 
ers, 250;  children,  400;  money  collected,  430  per  cent. 

EDUCATION. 
Our  other  educational  institutions  demand  mentiou.  The 
stigma  of  being  unlettered  and  ignorant  men  long  attached  to 
Methodist  preachers.  Whether  well  or  ill  deserved,  it  is  cer- 
tainly singular  that  they  have  left  such  records  behind  them 
attesting  their  zeal  for  literature,  far  exceeding  others  makiug 
larger  pretensions.  As  early  as  1793  Bishop  Asbury  projected 
the  Mount  Bethel  Academy,  in  Newberry  county.  He  was  well 
sustained  by  his  able  lieutenant,  Dougherty,  who  was  incessant- 
ly engaged  in  getting  the  Church  awake  to  denominational  ed- 
ucation. To  him  the  Church  owes  its  first  inspiration  of  edu- 
cational ambition.  To  Mount  Bethel  succeeded  Tabernacle 
Academy,  so  gloriously  connected  with  Dr.  Olin's  conversion; 
then  Mount  Ariel,  then  Cokesbury,  and  finally  Wofford  College. 
Methodism  in  Carolina  has  the  honor  of  one  of  her  adherents 
bestowing  one  of  the  largest  individual  gifts — one  hundred 
thousand  dollars — for  educational  purposes  ever  bestowed  in  the 
state  since  its  foundation.  Would  that  others  might  imitate  the 
example,  and  let  this  cherished  institution  go  free  on  its  high 


EARLY  METHODISM  IN   THE  CAROLINAS.  315 

mission.     It  should  not  be  forgotten  that  our  grand  old  Con- 
ference was  once  copartner  in  Randolph-Macon  with  Virginia. 

WILLIAM  CAPERS. 

The  necrology  of  the  period  numbers  some  fifty-one,  among 
them  men  of  mark.  One,  William  Capers,  for  long  years  con- 
sidered the  Magnus  Apollo  of  the  Conference,  is  thus  sketched 
by  oar  venerable  brother,  Samuel  Leard: 

An  ancient  lady  of  Georgetown  told  me  that  she  was  present  at  his  birth, 
when  the  physician  directed  all  his  attention  to  the  mother,  whose  case  waa 
critical,  and  told  the  attendants  to  lay  aside  the  newborn  infant,  as  it  was 
dead  or  would  soon  die.  They  thought  differently,  and  soon  succeeded  in 
restoring  the  child  to  life,  and  then  said  to  the  doctor:  "  He  will  be  a  Meth- 
odist bishop  some  day."  He  laughed  at  their  prediction,  but  all  know  that 
it  was  fulfilled.  As  to  his  person  he  was  shaped  in  nature's  most  exquisite 
mold.  In  youth  he  must  have  been  eminently  beautiful  for  a  man.  In 
middle  life  he  was  faultless  as  to  form  and  feature,  of  medium  height,  grace- 
ful in  person,  with  a  voice  of  wonderful  sweetness  and  power,  keen,  pene- 
trating black  eyes,  seemingly  searching  your  thoughts,  and  yet  glowing  with 
the  warmth  of  the  most  intense  feeling.  He  was  the  orator  par  excellence 
of  our  Conference,  and  did  more  than  any  other  man  to  give  his  beloved 
Methodism  caste  and  power  among  the  wealthy  and  refined  classes  of  South 
Carolina.  He  sat  mentally  at  the  feet  of  Asbury  and  Lee  and  others  of  less- 
er note,  and  drank  in  the  very  spirit  of  the  martyrs  until  he  was  prepared 
to  sacrifice  all  he  held  dear  in  life  for  the  cause  of  spiritual  religion.  The 
chaste  monument  in  Washington  street  churchyard  marks  his  grave. 

Our  fourth  period  is  memorably  epochal,  taking  in  the  dreadful 
civil  war,  from  the  close  of  1860  to  the  end  in  1865.  Amid  its 
fearful  ravages,  while  there  was  much  foreboding,  our  territory 
was  saved  from  the  tread  of  hostile  armies  until  near  its  close. 
Many  of  our  bravest  were  at  the  front,  many  of  our  preachers 
served  as  chaplains,  yet  the  exercises  of  religion  were  sacredly 
kept  up  throughout.  Conferences  met,  appointments  were  made, 
and  preachers  traveled  as  usual;  but  from  the  pressure  upon  the 
country,  religious  progression  was  much  stayed. 

Starvation  threatened,  but  did  not  come;  articles  of  food 
became  very  scarce;  poor  substitutes  for  coffee  and  sugar 
abounded;  every  expedient  was  adopted  to  "make  old  clo'  look 
maist  as  well  as  new";  and  yet  salaries  were  enormous  as  to 
amount-$5,000,  §10,000,  $15,000,  and  $20,000  were  apportioned, 
but  being  in  depreciated  currency,  when  scaled  down  the 
amounts  were  not  larger  than  usual.     "  Tax  in  kind  "  was  far 


316  EARLY  METHODISM  IN  THE  CAROLINAS. 

more  preferable.  A  juicy  ham  or  fat  middling  was  considered 
far  greater  riches  than  all  the  treasures  of  our  Confederate  cur- 
rency. Yet,  notwithstanding,  the  Angel  of  the  covenant  was  near 
and  delivered  us. 

The  year  1860  closed  with  an  enumeration  of  40,165  white 
members,  including  probationers,  and  49,774  colored.  At  the 
close  of  1865  there  were  40,296  white  and  26,884  colored  mem- 
bers, a  gain  of  131  whites  and  a  loss  of  22,890  colored.  Yankee 
chaplains  of  the  Union  army  hovered  about  camp  grounds 
and  everywhere  else,  showing  great  sympathy  for  the  colored 
race  and  inviting  them  into  the  Northern  Church.  Disinte- 
gration and  absorption  was  the  cry.  Churches  and  parson- 
ages were  seized,  and  strange  bishops  were  parceling  our  cir- 
cuits and  stations.  It  was  pitiable  that  human  nature  should 
sink  so  low,  but  erelong  it  all  ceased.  Our  chief  pastors  were  soon 
in  labors  most  abundant,  and  rank  and  file  hastened  to  the  res- 
cue. The  war  cloud  passing,  South  Carolina  Methodism  was 
again  on  rising  ground.  Our  white  membership  did  not  disin- 
tegrate, and  were  not  absorbed  in  the  least. 

Our  fifth  and  last  period  dates  from  the  close  of  1865,  and 
ends  with  1896.  As  there  are  men  living  who  were  witnesses 
as  well  as  workers  in  these  last  twenty  years  of  our  centennial 
existence,  we  need  not  go  into  details.  A  few  statistical  no- 
tations, and  we  close.  The  white  membership  enrolled  at  the 
close  of  1866  was  39,601,  with  648  probationers;  these  last  were 
soon  eliminated  from  the  record.  The  colored  membership  was 
reduced  to  15,718,  and  in  a  year  or  two  ceased  to  be  reported  at 
all,  for  the  very  good  reason  that  there  were  none  to  report.  In 
1869  the  members  enrolled  were  42,926,  but  in  1870  the  number 
was  reduced  to  32,240,  a  decrease  of  10,686,  caused  by  the  transfer 
of  over  10,000  to  the  North  Carolina  Conference;  so  that  when 
the  decade  ended  in  1875  there  were  reported  but  40,568 — the 
ratio  of  increase,  because  of  the  transfer,  being  only  2.47  per 
cent,  when,  if  not  for  that,  it  would  have  been  8.49  per  cent. 
For  the  decade  there  was  collected  for  superannuated  preachers 
£33,040.18,  and  for  missions  $30,516.84.  The  number  of  church 
structures  in  1875  was  550;  number  of  parsonages,  68;  value  of 
Church  property,  $706,791.  The  ratio  of  increase  for  these  ten 
years  cannot  be  given,  as  there  are  no  data  upon  which  to  base 
calculations;  but  from  the  end  of  1875  to  the  close  of  the  dec- 


EARLY  METHODISM  IN   THE  CAHOI.INAS.  317 

ade  in  1884,  there  was  unexampled  prosperity,  both  spiritual- 
ly and  temporally,  as  the  percentage  of  increase  clearly  shows. 
From  1875  to  the  close  of  1884  there  was  paid  on  Confer- 
ence collections,  $47,434.02;  for  missions,  §87,637.03;  for  edu- 
cation, $22,556.22.  For  all  purposes,  save  ministerial  support, 
there  was  collected  these  last  ten  years,  $170,206.60.  In  1884 
the  membership  was  52,443;  Sunday  schools,  591;  officers  and 
teachers,  3,885;  pupils,  29,362;  church  structures,  611;  parson- 
ages, 114;  value  of  Church  property,  $801,850.  The  ratio  of 
increased  numbers  was  29.29;  Sunday  schools,  26.76;  officers 
and  teachers,  41.05;  pupils,  63.29;  churches,  11.09;  parsonages, 
67.64;  and  Church  property,  3,000  per  cent. 

The  next  decade,  from  1885  to  1894,  shows  a  still  greater  in- 
crease: For  ministerial  support,  $1,137,033.26;  for  Conference 
collections,  $76,902.49;  for  missions,  $182,974.94;  for  education, 
$24,075.66;  for  Church  extension,  $23,646.35;  for  building  and 
repairing,  $508,416.06;  for  Sunday  school  literature,  $7,343.26; 
for  other  benevolent  purposes,  $16,677.73.     To  recapitulate: 

For  salaries $1,137,033  26 

For  Conference  collertions 76,902  49 

For  missions 182,974  04 

For  education 24,075  66 

For  Church  extension 23,640  35 

For  Sunday  schools  and  other  objects 532,437  05 

Total $1,977,069  75 

From  1884  to  1895. 

Sunday    Officers  and  Parson- 

Year.       Memoers.    Schools.      Teachers.     Pupils.    Churches.       ages.  Value. 

1895 72,711        702  4,912       40,107        717  164       $1,084,519  50 

1884 52,443        591  3,885        29,362        611  114  801,850  00 

Increase.  20,268       111  1,027       10,385        106  50         $282,(569  50 

Increase  from  1831  to  1896. 

Year.  Districts.    Charges.    Preachers.    Numbers, 

1896 10  204  250  72,651 

1831 5  41  62  20,513 

Increase 5  163  188  52,138 

And  now,  in  closing,  let  us  briefly  note  the  causes  of  the  suc- 
cess of  Methodism,  in  so  far  as  the  ministry  was  concerned. 


318  EARLY  METHODISM  IN  THE  CABOLINAS. 

I.    FIDELITY. 

In  that  little  word  how  much  is  bound  up — faithfulness,  a 
careful  and  exact  observance  of  duty,  or  performance  of  obli- 
gation, especially  expected  by  all  in  a  minister  of  religion;  strict 
honesty,  uncompromising  veracity. 

Fidelity  to  God.     "  Called,  chosen,  and  faithful." 

Fidelity  to  each  other.  The  early  journals  of  the  Church  are 
covered  all  over  with  evidences  of  this  virtue. 

Fidelity  to  the  world.     No  softening  truth  for  advantage. 

II.    THEIR    AGGRESSIVENESS. 

They  did  not  wait  for  attack;  they  were  always  the  assailants 

of  hell's  strongholds — never  satisfied  until  success  crowned  their 

efforts.     Enduring  hardness  as  good  soldiers  of  Jesus  Christ, 

campaigns  were  planned,  battles  fought,  and  victories  achieved 

by  full  obedience  to  the  command  of  our  risen  and  ascended 

Lord:  "Go." 

III.    PRAYERFULNESS. 

Praying  fervently,  praying  in  faith,  brought  down  the  Holy 
Spirit  to  give  the  word  success.  Let  us  emulate  them,  and  gen- 
erations yet  unborn  "  shall  see  Jerusalem  a  cpiiet  habitation,  a 
tabernacle  that  shall  not  be  taken  down;  not  one  of  the  stakes 
thereof  shall  ever  be  removed;  neither  shall  any  of  the  cords  be 
broken." 


METHODIST  EPISCOPAL  CHURCH,  SOUTH,  MARION,  S.  C. 


APPENDIX. 


All  of  this  tabulated  matter  was  with  much  labor  prepared  and  published 
from  time  to  time  in  our  Annual  Minutes,  during  the  decade  from  1S70  to 
1880,  by  the  author  while  editor  of  the  same.  The  tables  may  be  useful  for 
ready  reference  in  this  volume. 

21  (321) 


I. 

PREACHERS  CONNECTED  WITH  THE  SOUTH  CAROLINA 
ANNUAL  CONFERENCE  FROM  1776  TO  1896. 

ABBREVIATIONS,  ETC. 

Numerals  indicate  the  years  they  entered  and  left  the  connection.  D.,  deceased.  L., 
located.  Disap.,  disappeared  from  the  minutes.  Disct.,  discontinued.  W.,  with- 
drawn. T.,  transferred.  Ex.,  expelled.  Epis.,  maile  bishop.  Some  transfers  do 
not  appear.     An  asterisk  (*)  denotes  living  members. 


1776. 

Michael  Burge, 

TGa 

1830 

Nicholas  Watters, 

D 

1804 

William  Gassaway, 

L 

1814 

James  Forster, 

L 

1787 

Bennett  Maxey, 

L 

1797 

1777. 

James  Parks, 

L 

1795 

Henry  Willis, 

L 

1790 

Aquilla  Sugg, 

L 

1 797 

John  Tunnell, 

D 

1790 

John  Ellis, 

L 

1794 

Reuben  Ellis, 

D 

1796 

Jesse  Richardson, 

TGa 

1830 

Richard  Ivy, 

D 

1795 

Josiah  Askew, 

L 

1798 

1781. 

William  McKendree, 

T  West 

William  Partridge, 

D 

1817 

Epis  1808 

1782. 

1789. 

Woolman  Hickson, 

D 

1787 

Wyatt  Andrews, 

D 

1790 

Beverly  Allen, 

Ex 

1792 

C.  S.  Mooring, 

TVa 

1795 

1783. 

Jonathan  Jackson, 

L 

1815 

John  Major, 

D 

1788 

Wheeler  Grissom, 

L 

1792 

Richard  Swift, 

TVa 

1790 

John  Andrew, 

L 

17D2 

Thomas  Humphries, 

L 

1799 

Philip  Mathews, 

Disap 

1792 

Philip  Bruce, 

TVa 

1796 

John  Crawford, 

L 

1794 

William  Phoebus, 

TN  Y 

1809 

William  McDowell, 

L 

1795 

Lemuel  Green, 

TVa 

1800 

John  Russell, 

L 

1799 

Ira  Ellis, 

T  Ya 

1797 

Lemuel  Moore, 

L 

1791 

Jesse  Lee, 

TVa 

1800 

Daniel  Smith, 

L 

1794 

1784. 

Joshua  Cannon, 

Disct 

1790 

Isaac  Smith, 

D 

1834 

1790. 

John  Smith, 

Disap 

1789 

Hubbard  Saunders, 

L 

1793 

1785. 

William  A.  Lilly, 

L 

1797 

Jeremiah  Mastin, 

L 

1790 

John  Bonner, 

Disap 

1802 

Hope  Hull, 

L 

1795 

James  Powell, 

Disct 

1791 

George  Norsworthy, 

Disct 

1786 

Arthur  Lipsey, 

L 

1795 

Henry  Bingham, 

D 

1788 

Francis  Parker, 

Disap 

1796 

Stephen  Johnson, 

Disap 

1788 

John  Halliday, 

L 

1793 

Mark  Whittaker, 

L 

1793 

Hezekiah  Arnold, 

L 

1797 

1786. 

Enoch  George, 

TVa 

Daniel  Asbury, 

D 

1825 

Epi 

3  1816 

Robert  J.  Miller, 

Disct 

1787 

Samuel  Cowies, 

L 

1806 

Michael  Gilbert, 

Disct 

1787 

Benjamin  Blanton, 

L 

1800 

John  Simmons, 

Disap 

1789 

John  N.  Jones, 

D 

]  79S 

John  Mason, 

Disct 

1787 

Rufus  Wiley, 

L 

1801 

Mark  Moore, 

L 

1799 

1791. 

Thomas  Williamson, 

T  West  1791 

Samuel  Ansley, 

L 

1810 

1787. 

James  Tolleson, 

D 

180(1 

Lemuel  Andrews, 

D 

1790 

John  Wood, 

Disct 

1793 

Henry  Ledbetter, 

L 

1806 

Josias  Randall, 

L 

1809 

Barnabas  McHenry, 

L 

1795 

R.  Lipsey, 

Disct 

1793 

Benjamin  Carter, 

D 

1792 

John  Clark, 

Disap 

1796 

James  Connor, 

D 

1789 

James  Holly, 

Disct 

1792 

1788. 

A.  Henley, 

L 

1796 

Hardy  Herbert, 

D 

1794 

Joseph  Moore, 

D 

1851 

(323) 


324 


APPENDIX. 


James  Rogers, 
Henry  Hill, 
Jeremiah  Norman, 
William  Ormand, 

1791 
Benjamin  Tarrant, 
Tobias  Gibson, 
William  Fullwood, 
Stith  Mead, 
James  Jenkins, 
Coleman  Carlisle, 
George  Clarke, 


J.  Johnson, 
S.  Risher, 
James  Douthet, 
Anthony  Sale, 


1793 


1794. 


Richard  Posey, 
James  King, 
David  Thompson, 
John  King, 
Charles  Ledbetter, 
N.  Snethen, 

1795. 
James  Patterson, 
William  Guiry, 
N.  Norwood, 
Moses  Wilson, 
Charles  Tankerly, 
Nathan  Williamson, 
Josiah  Cole, 
Henry  M.  Gaines, 
John  Harper, 

1796. 
Moses  Black, 

1797. 
Alexander  McCain, 
William  West, 
Robert  Gaines, 
James  Floyd, 
Laomi  Floyd, 
Thomas  Nelson, 
Samuel  Douthet, 
Lewellen  Evans, 
John  Watson, 

1798. 
Hanover  Donnan, 
Samuel  Hooser, 
Thomas  Shaw, 
T.  Milligan, 
George  Dougherty, 

1799. 
Moses  Mathews, 
William  Avant, 
J.  Dillard, 
Z.  Maddox, 
B.  Kendrick, 
John  Garvin, 


T  Va  1798 

L  1797 

L  1821 

T  Ya  1801 


L 

D 

L 

T  Va 

D 

L 

L 


1796 
1804 
1796 
1805 
1847 
1823 
1801 


Disct  1794 

T  Va  1796 

L  1806 

L  1799 


1799 
1797 
1797 
1S03 
1799 


T  N  Y   1804 


L 

Disct 

Disct 

Disap 

Disct 

Disct 

L 

L 

L 


1804 
1797 
1797 
1802 
1796 
1797 
1801 
1806 
1803 


T  West  1805 

T  Va     1803 

L 

L 

L 

W 

L 

L 

L 

Disap 


1805 
1801 
1800 
1800 
1803 
1805 
1804 
1808 


L 

1808 

L 

1801 

L 

1806 

T  West  1803 

D 

1807 

L 

1809 

L 

1805 

Disct 

1801 

T  Miss 

1821 

D 

1807 

L 

1804 

Britton  Capel, 
Lewis  Myers, 

1800. 
John  Gainewell, 
Moses  Floyd, 
Buddy  W.  Wheeler, 
Jeremiah  Russell, 
Levi  Garrison, 
Ezekiel  Burdine, 
John  Campbell, 

1801. 
Isaac  Cook, 
Benjamin  Jones, 
William  Jones, 
James  H.  Mellard, 
Thomas  Darley, 

1802 
Meshac  Boyce, 
James  Hill, 
Hugh  Porter, 
Samuel  Mills, 

1S03. 
John  McVean, 
James  Crowder, 
James  Taylor, 

1804. 
Benjamin  Watts, 
Eppes  Tucker, 
J.  Lumsden, 
William  McKenny, 
David  Dan  nelly, 
Gabriel  Christian, 
Wiley  Warwick, 
Joseph  Tarply, 

1805. 
Reddick  Pierce, 
Lovick  Pierce, 
John  Porter, 
William  Hard  wick, 
Benjamin  Treadwell, 
John  Hill, 
James  Boykin, 
James  Russell, 
Francis  Bird, 
Amos  Curtis, 
W.  W.  Shepard, 
M.  P.  Sturdivant, 

1806. 
William  M.  Kennedy. 
Robert  Porter, 
Samuel  Dunwody, 
Abda  Christian, 
Benjamin  Gordon, 
Jesse  Stancel, 
George  Fletcher, 
Thomas  Paine, 
George  Philips, 
Hilliard  Judge, 
Stephen  Thompson, 
John  Brockington, 


L     1810 
T  Ga  1830 


1828 
1805 
1806 
1806 
1807 
1804 
1809 


L  1806 

D  1804 

Disap  1805 

L  1810 

L  1806 

L  1807 

L  1806 

L  1807 

D  1811 

Disap  1811 
L  1806 
Disct  1805 

Disct  1805 

L  1819 

L  1809 

Disct  1807 

Disct  1807 

Disct  1807 

T  Ga  1830 

L  1821 

1860 
1830 
1813 
1806 
1808 
1815 
1806 
1815 
1809 
1809 
1806 
1812 


D 

T  Ga 
L 

Disct 

L 

L 

Disct 

L 

L 

L 

Disct 

L 


D 

1840 

L 

1816 

D 

1854 

L 

1811 

L 

1810 

L 

1814 

Disct 

1808 

Disct 

1807 

Disct 

1807 

L 

1816 

L 

1808 

L 

1808 

PREACHERS  OF  THE  CONFERENCE. 


325 


Thomas  Hearthcock, 

L 

1811 

James  Capers, 

L 

1814 

James  E.  Glenn, 

L 

1814 

Henry  D.  Green, 

L 

1815 

1807. 

Duncan  King, 

Disct 

1811 

Osborn  Rogers, 

L 

1814 

Drury  Powell, 

L 

1815 

John  W,  Kennon, 

Disap 

1813 

Whitman  C.  Hill, 

TGa 

1830 

John  Hunter, 

L 

1811 

1811. 

Solomon  Bryan, 

L 

1819 

John  J.  E.  Bird, 

Disct 

1813 

Charles  Fisher, 

Disap 

1812 

John  Postell, 

Disct 

1813 

Joseph  Harley, 

Disct 

1809 

Lewis  Hatien, 

Disct 

1813 

William  Scott, 

L 

1813 

John  Boswell, 

L 

1817 

Elias  Stone, 

Disct 

1808 

Daniel  Brown, 

D 

1816 

Joseph  Travis, 

L 

1825 

Samuel  Jenkins, 

Disct 

1813 

John  Collinsworth, 

TGa 

1830 

John  Se\yell, 

L 

1818 

Robert  L.  Edwards, 

TGa 

1830 

Reuben  Tucker, 

L 

1825 

Angus  McDonald, 

Disct 

1809 

Aaron  Maddux, 

Disct 

1812 

Leven  Sellers, 

Disct 

1809 

James  Hutto, 

L 

1821 

James  Norton, 

D 

1825 

Samuel  L.  Meek, 

L 

1814 

William  Arnold, 

Disct 

1S08 

Thomas  Dickenson, 

Dis 

1812 

John  Pinner, 

L 

1809 

A.  Pickins, 

L 

1816 

1808. 

Elias  Stone, 

Disct 

1812 

Richmond  Nolley, 

D 

1815 

John  Mullinax, 

L 

1823 

Charles  L.  Kennon, 

L 

1812 

Ashley  Hewett, 

T  Miss  1817 

Eli  Wheat, 

Disct 

1809 

James  Hays, 

Disct 

1813 

Coleman  Harwell, 

L 

1812 

John  Shrock, 

Disct 

1813 

Samuel  Harrison, 

L 

1811 

1812. 

Benjamin  Dulany, 

L 

1815 

Griffin  Christopher, 

L 

1821 

Christian  Rumph, 

Disap 

1811 

T.  W.  Stanley, 

L 

1818 

Thomas  Heme, 

Disct 

1809 

Benjamin  C.  Scott, 

L 

1818 

Thomas  D.  Glenn, 

L 

1813 

Allen  Turner, 

TGa 

1830 

Thomas  Mason, 

L 

1812 

N.  Talley, 

D 

1873 

1809. 

James  C.  Sharp, 

L 

1816 

Moses  Andrew, 

L 

1813 

Benjamin  S.  Ogletree, 

L 

1816 

Robert  L.  Kennon, 

L 

1813 

John  Freeman, 

Disct 

1813 

William  S.  Talley, 

L 

1814 

Henry  Bass, 

D 

1860 

M.  Kimball, 

Disct 

1811 

Nicholas  Punch, 

L 

1815 

Lewis  Hobbs, 

T  Tenn  1813 

L.  Q.  C.  De  Yampert, 

L 

1816 

William  Redwine, 

Disct 

1810 

James  C.  Koger, 

L 

1815 

Anthony  Senter, 

D 

1817 

Britton  Bunch, 

Disct 

1813 

Nicholas  Power, 

L 

1818 

John  Bunch, 

D 

1838 

Jacob  Rumph, 

D 

1812 

Jacob  Hill, 

D 

1855 

Lewis  Pickins, 

Disct 

1810 

H.  McPhail, 

TTenn  1817 

John  Henning, 

Disct 

1811 

A.  Brown, 

L 

1817 

Joseph  Saltonstall, 

L 

1813 

James  L.  Belin, 

D 

1859 

William  Capers,        Epis  1846  I 

1855 

Alexander  H.  Saunders 

L 

1816 

John  Rye, 

Disct 

1811 

B.  R.  Brown, 

L 

1815 

Urban  Cooper, 

L 

1812 

Charles  Dickenson, 

D 

1820 

1810. 

1813. 

F.  D.  Wimberly, 

L 

1814 

Anderson  Ray, 

L 

1817 

Alexander  Talley, 

L 

1820 

Allen  Bass, 

Disct 

1814 

Alexander  McEwen, 

L 

1813 

Samuel  K.  Hodges, 

TGa 

1830 

Thomas  Griffin, 

L 

1812 

Daniel  McPhail, 

L 

1817 

John  Jennings, 

Disct 

1812 

James  Parsons, 

Disap 

1818 

A.  Jones, 

Disct 

1812 

William  Harris, 

L 

1817 

John  B.  Glenn, 

L 

1819 

West  Harris, 

L 

1817 

Andrew  Gramling, 

L 

1813 

Dabney  P.  Jones, 

L 

1817 

John  Tarrant, 

D 

1849 

William  Collinsworth, 

L 

1818 

M.  Durr, 

L 

1813 

John  Wright, 

L 

1817 

John  S.  Ford, 

Disct 

1812 

James  0.  Andrew, 

TGa 

1830 

John  Webb, 

Disct 

1812 

Epis  1832 

D 

1871 

John  S.  Capers, 

L 

1814 

William  B.  Barnett, 

L 

1821 

326 

APPENDIX. 

D.  S.  McBride, 

L 

1819 

John  L.  Greaves, 

Disap 

1826 

Samuel  Johnson, 

L 

1819 

Thomas  A.  Smith, 

L 

1822 

James  B.  Turner, 

L 

1819 

A.  Simmons, 

Disct 

1819 

P.  Ogletree, 

L 

1S20 

John  L.  Jerry, 

L 

1830 

Elijah  Bird, 

L 

1822 

John  Dix, 

D 

1823 

Samuel  T.  Elder, 

Disct 

1814 

William  Connell, 

Disct 

1820 

James  M.  Sharp, 

Disct 

1814 

H.  T.  Fitzgerald, 

D 

1819 

1814. 

Charles  Betts, 

D 

1872 

David  Hilliard, 

L 

1823 

1819. 

John  Lane, 

Disct 

1810 

James  Dannelly, 

D 

1855 

John  Scott, 

L 

1819 

B.  Pipkin, 

T  Miss 

1822 

Ransom  Adkins, 

Disct 

1810 

M.  Raif'oid, 

TGa 

1830 

W.  F.  Easter, 

Disct 

1810 

Levi  Stancel, 

Disct 

1820 

I).  Monagon, 

L 

1819 

John  Schroble, 

Disct 

1820 

N.  Mclntire, 

T  Miss  1820 

John  B.  Chappel, 

TGa 

1830 

John  Murrow, 

L 

1825 

Peter  Duff, 

Disct 

1820 

West  Williams, 

L 

1818 

C.  G.  Hill, 

D 

1840 

John  MeClendon, 

Disap 

1819 

John  Howard, 

TGa 

1830 

W.  L.  Winningham, 

L 

1818 

Thomas  Gardner, 

Disct 

1823 

Travis  Owen, 

L 

1825 

1820. 

A.  Leatherwood, 

L 

1818 

Thomas  Sanford, 

TGa 

1830 

1815. 

B.  Gordon, 

Disct 

1821 

John  W.  Norton, 

L 

1819 

Jesse  Wall, 

Disct 

1821 

William  Palmer, 

Disct 

1816 

Thomas  Clinton, 

T  Miss  1821 

John  Simmons, 

L 

1820 

Barnett  Smith, 

L 

1831 

William  Kennedy, 

L 

1836 

Robert  Adams, 

L 

1836 

John  Mote, 

L 

1821 

N.  H.  Rhodes, 

TGa 

1830 

Bryan  Gause, 

L 

1819 

Aquila  Norman, 

Disct 

1823 

m  1816. 

Stephen  Bass, 

Disct 

1821 

Zacchens  Dowling, 

TGa 

1830 

B.  L.  Hoskins, 

L 

1830 

Z.  Williams, 

T  Miss  1822 

A.  T.  Simmons, 

Disct 

1821 

Daniel  Gartman, 

Disct 

1817 

John  H.  Treadwell, 

L 

1824 

James  Bella, 

TGa 

1830 

Thomas  Mabry, 

L 

1830 

Samuel  Harrison, 

Disct 

1817 

Robert  Wilkinson, 

Disct 

1821 

Jesse  Sinclair, 

TGa 

1830 

1821. 

D.  F.  Christenherry. 

Ex 

1829 

David  Riley, 

Disct 

1823 

Andrew  Ham  ill, 

TGa 

1830 

Henry  Seagrist, 

Disct 

1823 

Tilman  Snead, 

TGa 

1830 

A.  Purifoy, 

L 

1827 

David  Garrison, 

TGa 

1830 

Thomas  Tliweat, 

Disct 

1822 

1817. 

J.  N.  Glenn, 

TGa 

1830 

Josiah  Evans, 

TGa 

1830 

John  H.  Robinson, 

L 

1858 

John  Taylor, 

L 

1827 

Daniel  G.  McDaniel, 

D 

1833 

T.  A.  Rosamond, 

L 

1823 

Elias  Sinclair, 

L 

1828 

Benjamin  Wo  fiord, 

L 

1820 

R.  T.  Ward, 

Disct 

1822 

William  Hankins, 

L 

1824 

Elijah  Sinclair, 

TGa 

1830 

Benjamin  Green, 

Disct 

1818 

John  J.  Tritrgs, 

L 

1828 

Hart  well  Spain, 

D 

1868 

Noah  Laney, 

TAla 

1833 

1818. 

Bond  English, 

D 

1868 

James  Dunwody, 

TGa 

1830 

M.  MePherson, 

L 

1839 

Eli-;ha  Calloway, 

T  Ala 

1835 

John  Reynolds, 

L 

1826 

Raleigh  Gr^en, 

L 

1821 

1822. 

Robert  Flournoy, 

L 

1827 

M.  Westmoreland, 

L 

1826 

J.  Freeman, 

L 

1825 

A.  P.  Manley, 

L 

1827 

Thomas  L.  Wynn, 

D 

1830 

P.  L.  Wade, 

Disct 

1824 

Hugh  Hamill, 

L 

1822 

Josiah  Freeman, 

D 

1834 

J.  Moser, 

Disct 

1819 

William  J.  Parks, 

TGa 

1830 

N.  Ware, 

L 

1826 

Gideon  Mason, 

Disct 

1823 

A.  Morgan, 

D 

1828 

M.  C.  Turrentine, 

TAla 

1851 

Benjamin  Rhodes, 

D 

1826 

John  Bigby, 

L 

1826 

A.  W.  Philips, 

Disct 

1819 

George  White, 

Disct 

1823 

PREACHERS  OF  THE  CONFERENCE. 


327 


John  Covington, 

L 

1825 

Ed  J.  Fitzgerald, 

Disct 

1824 

William  Knight, 

Disct 

1824 

H.  W.  Ledbetter, 

L 

1828 

Peyton  Graves, 

Disct 

1823 

1823. 

Alexander  F.  Edward, 

Ex 

1826 

Benjamin  Crane, 

Disct 

1824 

James  Tabor, 

L 

1828 

Philip  Groover, 

L 

18-9 

Isaac  Sewell, 

L 

1826 

Samuel  Sewell, 

L 

1827 

McC.  Purifoy, 

L 

1828 

John  Slade, 

L 

1830 

Elisha  Askew, 

L 

1827 

Charles  Hardy, 

TGa 

1830 

D.  N.  Burkhalter, 

L 

1826 

Benjamin  liaines, 

Disct 

1826 

Ewell  Petty, 

L 

1827 

P.  N.  Maddux, 

L 

1830 

N.  P.  Cook, 

L 

1826 

S.  B.  Abbott, 

Disct 

1825 

Adam  Wyrick, 

TGa 

1830 

G.  W.  Huckabee, 

L 

1830 

Joel  W.  Townsend, 

D 

1880 

1824. 

John  C.  Wright, 

L 

1829 

Isaac  Oslin, 

Disct 

1826 

John  H.  Massey, 

L 

1833 

Stephen  Olin, 

L 

1828 

John  Mood, 

L 

1830 

Joseph  Galuchat, 

Disct 

1825 

Daniel  F.  Wade, 

L 

1830 

Washington  Mason, 

Disct 

1825 

Reuben  Mason, 

L 

1828 

Joseph  Holmes, 

I, 

1829 

James  Stockdale, 

L 

1832 

James  Hitchner, 

L 

1830 

1825. 

Isaac  Boring, 

TGa 

1830 

John  Hunter, 

TGa 

1830 

W.  W.  King, 

L 

1836 

George  W.  Moore, 

D 

1863 

Isaac  Hartley, 

D 

1826 

Jeremiah  Norman,  Jr., 

TGa 

1830 

William  Crook, 

D 

1867 

John  Watts, 

D 

1886 

1826. 

F.  P.  Norsworthy, 

TGa 

1830 

Benjamin  H.  Capers, 

L 

1836 

Angus  McPherson, 

D 

1836 

Jacob  Ozler, 

L 

1837 

William  Gassawav, 

TGa 

1830 

Thomas  D.  Howell, 

D 

1828 

John  M.  Tatuni, 

Disct 

1827 

David  Lowe, 

Disct 

1828 

Benjamin  Bell, 

D 

1838 

Jackv  M.  Bradlev, 

L 

1860 

William  H.  Mabry, 

TGa 

1830 

1827. 
Robert  Rogers, 
William  Williams, 
George  W.  Parnell, 
John  L.  Oliver, 
Joseph  B.  Andrew, 
John  Simmonds, 
Joab  M.  Mershon, 
Wesley  P.  Arnold, 
John  Honor, 
John  Coleman, 

E.  Le  Gett, 
K.  Murchison, 
David  Ballew, 
Robert  Williams, 
Jesse  Boring, 

R.  J.  Wynn, 
J.  S.  P.  Powell, 
William  Steagall, 
John  M.  Dorris, 
Lewis  Miller, 

F.  C.  Spraggins, 
Vardy  Wooley, 
D.  F.  Wade, 
William  T.  Smith, 
William  J.  Jackson, 
Malon  Bedell, 
David  Derrick, 

1828. 
Benjamin  Pope, 
Tilman  Douglas, 
J.  T.  Weatherly, 
S.  L.  Stephens, 
John  Wimbush, 
George  W.  Davis, 
Ignatius  A.  Few, 
John  W.  Tally, 
William  B.  Smith, 
William  Culverhouse, 
Daniel  McDonald, 
Samuel  W.  Capers, 
M.  Bythewood, 
William  H.  Ellison, 
John  M.  Kelly, 
Absalom  Brown, 
Ed  McNair, 
Thomas  C.  Smith, 
William  M.  Wightman, 

William  Martin, 

1829. 
Vernal  Mahaffy, 
William  Young, 
George  A.  Chappel, 
Appleton  Haygood, 
Thomas  H.  Capers, 
W.  It.  H.  Moseley, 
John  C.  Carter, 
William  N.  Se'ars, 
John  Sale, 


Disct 

1830 

Disct 

1829 

TGa 

1830 

TGa 

1830 

TGa 

1830 

Di-ct 

1828 

Disct 

1828 

T  Ga 

1830 

D 

1830 

Disct 

1828 

L 

1838 

L 

1843 

L 

1833 

TGa 

1830 

TGa 

1830 

TGa 

1830 

L 

1831 

TGa 

1830 

TGa 

1830 

L 

1830 

L 

1834 

TGa 

1830 

L 

1830 

L 

1836 

D 

1859 

TGa 

1830 

D 

1883 

TGa 

1830 

TGa 

1830 

TGa 

1830 

TGa 

1830 

TGa 

1830 

TGa 

1830 

TGa 

1830 

TGa 

1830 

TGa 

1830 

TGa 

1830 

TGa 

1830 

D 

1855 

Disct 

1830 

T  Ala 

1833 

L 

1833 

D 

1833 

L 

1831 

D 

1838 

Epis 

1866 

D 

1882 

D 

1889 

TGa 

1830 

TGa 

1830 

TGa 

1830 

TGa 

1830 

TGa 

1830 

TGa 

1830 

TGa 

1830 

T  Ga 

1830 

TGa 

1830 

328 

John  D.  Bowen, 
Thomas  D.  Turpin, 
John  G.  Humbert, 
William  Murrah, 
F.  Rush. 
David  J.  Allen, 
William  Howie, 
C.  A.  dwell, 
James  J.  Richardson, 
J.  J.  Allison, 
William  Lackey, 
John  R.  Coburn, 

1830. 
Henry  W.  Hilliard, 
C.  A.  Brown, 
A.  H.  Palmer, 
T.  D.  Purifoy, 
T.  P.  C.  Shelman, 
George  W.  Carter, 
George  Collier, 
R.  H.  Jones, 
Joseph  L.  Moultry, 
J.  D.  Chappel, 
Z.  Brown, 
R.  J.  Richardson, 
Henry  Heath, 
Samuel  Boseman, 
John  W.  McCall, 
T.  R.  Walsh, 
Allen  Hamby, 
T.  Stackhouse, 
Thomas  Heme, 
James  Stacy, 
Allen  McCorquodale 

1831. 
Charles  Wilson, 
S.  Williams, 
L.  Rush, 
Thomas  Neil, 
William  Whitby, 
H.  A.  C.  Walker, 

]  832. 
William  M.  D.  Moore, 
John  K.  Morse, 
J.  B.  Anthony, 

A.  B.  McGilvray, 
Mark  Russell, 

P.  W.  Clenny, 
W.  C.  McNabb, 

1833. 

B.  Thomason, 
H.  McLenaghan, 
William  R.  Smith, 
George  W.  Huggins 
T.  Huggins, 

John  L.  Smith, 
Whitefoord  Smith, 

1834. 
George  Wright, 
R.  J.  Boyd, 


APPENDIX. 

Disct 

1830 

Alexander  W.  Walker, 

D 

1870 

D 

1838 

C.  S.  Walker, 

D 

1857 

Disct 

1830 

Samuel  Armstrong, 

T  West  1842 

T  Ala 

1835 

S.  D.  Laney, 

L 

1853 

D 

1858 

Harris  Starnes, 

Disct 

1835 

L 

1836 

Joseph  H.  Wheeler, 

TNC 

1850 

Disct 

1830 

William  Brockington, 

Disct 

1835 

TGa 

1850 

P.  G.  Bowman, 

Ex 

1870 

D 

1833 

W.  A.  Gamewell, 

D 

1869 

L 

1837 

Campbell  Smith, 

D 

1854 

Disct 

1830 

J.  C.  Coggeshell, 

Disap 

1837 

D 

1880 

H.  H.  Durant, 

D 

1861 

Hope  H.  Parnell, 

Disct 

1835 

Disct 

1831 

William  C.  Ferrill, 

L 

1843 

TGa 

1830 

Willis  Halton, 

TNC 

1870 

TGa 

1830 

J.  W.  Wellborn, 

T  West  1842 

TGa 

1830 

John  N.  Davis, 

D 

1844 

TGa 

1830 

1835. 

TGa 

1830 

Ira  L.  Potter, 

TFla 

1847 

TGa 

1830 

T.  L.  Young, 

Disap 

1841 

TGa 

1830 

Samuel  Leard, 

D 

1896 

TGa 

1830 

T.  S.  Daniels, 

D 

1877 

TGa 

1830 

A.  Nettles, 

D 

1889 

TGa 

1830 

P.  H.  Pickett, 

T  Miss 

1837 

TGa 

1830 

J.  R.  Pickett, 

D 

1870 

Disct 

1832 

David  Seal, 

D 

1895 

L 

1834 

James  C.  Postell, 

L 

1841 

L 

1842 

W.  T.  Harrison, 

L 

1845 

D 

1867 

1836. 

L 

1840 

R.  J.  Limehouse, 

L 

1847 

D 

1831 

William  Holliday, 

L 

1842 

Disct 

1832 

John  A.  Minnick, 

D 

1858 

D 

1868 

Samuel  Townsend, 

D 

1865 

D 

1875 

Joseph  P.  Kirton, 

L 

1844 

Jehu  G.  Postell, 

D 

1840 

D 

1873 

Archibald  Kelly, 

Disct 

1837 

Disct 

1832 

Neil  Monroe, 

Disct 

1838 

L 

1840 

William  Patterson.* 

D 

1833 

M.  A.  McKibben, 

D 

1887 

L 

1840 

1837. 

D 

1886 

Andrew  J.  Green, 

L 

1847 

P.  A.  M.  Williams, 

D 

1863 

L 

1843 

Alexius  M.  Foster, 

D 

1868 

L 

1838 

William  C.  Kirkland, 

D 

1864 

W 

1845 

C.  Murchison, 

Till 

1869 

D 

1863 

James  H.  Chandler, 

L 

1850 

L 

1842 

D.  Le  Getf, 

Disct 

1838 

D 

1838 

James  Collins, 

Disct 

1838 

Disct 

1834 

C.  McLeod, 

D 

1866 

George  R.  Talley, 

L 

1845 

D 

1841 

William  M.  Kerr, 

L 

1847 

Disct 

1834 

William  C.  Clark, 

L 

1855 

L 

1838 

John  McMakin, 

D 

1846 

D 

1835 

Abel  Hoyle, 

D 

1844 

L 

1849 

Lewis  Scarboro, 

D 

1884 

L 

1837 

1838. 

D 

1893 

Lewis  J.  Crum, 

Disct 

1840 

John  M.  Deas, 

L 

1842 

Disct 

1836 

H.  E.  Ogburn, 

D 

1860 

D 

1869 

Sherrod  Owens, 

Disct 

1840 

PREACHERS  OF  THE  CONFERENCE. 


329 


A.  B.  Kelly, 

Disct 

1S40 

P.  R.  Hoyle, 

L 

1850 

B.  Hamilton, 

L 

1844 

Stephen  Miller, 

L 

1847 

M.  P.  Myers, 

L 

1841 

John  W.  Kelly, 

D 

1885 

W.  E.  Collier, 

L 

1842 

R.  P.  Franks, 

D 

1895 

William  P.  Mouzon, 

D 

1885 

1845. 

John  H.  Zimmerman, 

D 

1889 

William  T.  Capers, 

D 

1894 

Simpson  Jones.* 

John  M.Carlisle* 

1839. 

Charles  Tavlor, 

TKy 

1866 

Lark  O'Neal, 

L 

1848 

Peter  W.  McDaniel, 

L 

1850 

Z.  W.  Barnes, 

L 

1853 

William  M.  Lee, 

L 

1852 

A.  M.  Chrietzberg  * 

T.  M.  Farrow, 

L 

1850 

John  S.  Thomason, 

L 

1843 

A.  P.  Avant, 

D 

1889 

E.  L.  King, 

D 

1875 

Joseph  Warnock, 

L 

1851 

Jacob  Nipper, 

D 

1844 

William  Barringer, 

TNC 

1850 

Wesley  L.  Pegues, 

D 

1894 

Daniel  McDonald, 

T  Miss 

1855 

Martin  Eaddy, 

Ex 

1802 

R.  S.  Ledbetter, 

Disct 

1847 

Alfred  Richardson, 

L 

1846 

T.  W.  Posted, 

Disct 

1847 

William  A.  McSwain, 

D 

1866 

Jacob  L.  Shuford, 

D 

1892 

Samuel  Smoke, 

Disct 

1840 

1846. 

1840. 

John  S.  Capers, 

Disct 

1847 

John  R.  Locke, 

TAla 

1843 

John  A.  Mood, 

D 

1896 

Michel  Robbing, 

L 

1849 

William  A.  Robinson, 

Disct 

1847 

Allen  Huckabee, 

L 

1845 

A.  P.  Martin, 

D 

1862 

Williamson  Smith, 

L 

1855 

0.  A.  Chrietzberg, 

Ex 

1861 

Sherod  Kennerly, 

Disct 

1842 

H.  C.  Parsons, 

D 

1866 

Lewis  M.  Little, 

D 

1888 

Abner  Ervine, 

D 

1886 

1841. 

A.  L.  Smith, 

D 

1872 

C.  H.  Pritchard. 

A.  G.  Stacy, 

TMo 

1869 

D.  D.  Cox, 

L 

1851 

F.  X.  Forster, 

Disct 

1848 

Samuel  M.  Green, 

L 

1852 

1847. 

Nathan  Byrd, 

L 

1844 

U.  S.  Bird, 

Disct 

1848 

S.  P.  Taylor, 

Ex 

1851 

Re 

1873 

Solomon  W.  Daves, 

T  Cal 

1851 

J.  0.  A.  Conner, 

L 

1850 

Wade  H.  Bettis, 

Disct 

1842 

Joseph  Galluchat, 

Disct 

1848 

Thomas  Hutch  ins, 

Disct 

1842 

Hu<rh  F.  Porter, 

L 

1849 

A.  M.  Shipp, 

D 

1887 

Robert  Taylor, 

Disct 

1848 

D.  J.  Simmons, 

D 

1887 

J  M.  Richardson, 

Disct 

1848 

William  H.  Fleming, 

D 

1887 

Sidi  H.  Browne.* 

John  A.  Porter.* 

Paul  F.  Kistler* 

1842. 

1848. 

William  Carson.* 

John  T.  Wightman, 

TBalt 

1885 

Henry  M.  Mood, 

D 

1897 

Lewis  A.  Johnson* 

James  W.  Wightman, 

TKy 

1866 

M.  L.  Banks  * 

John  C.  McDaniel, 

L 

1848 

Benjamin  Jenkins, 

D 

1870 

Henrv  Cloy, 

Disct 

1843 

James  T.  Munds, 

L 

1859 

M.  Michan, 

L 

1847 

S.  H.  Dunwody, 

L 

1851 

William  H.  Brunson, 

Disct 

1844 

J.  W.  J.  Harris, 

D 

1855 

James  F.  Smith, 

L 

1848 

1849. 

William  H.  Smith. 

Disct 

1844 

E.  J.  Meynardie, 

D 

1890 

1843. 

John  Finger, 

D 

1884 

James  E.  Davis, 

Disct 

1844 

A.  J.  Cauthen* 

William  G.  Conner, 

TTex 

1868 

Thomas  Mitchell, 

L 

1881 

Henry  A.  Bass, 

L 

1854 

J.  P.  Hughes, 

L 

1866 

Joseph  Parker, 

TTex 

1869 

A.  H.  Harmon, 

D 

1861 

N.  Goudelock, 

D 

1848 

1850. 

John  W.  Vandiver, 

Disct 

1845 

Reddick  Bunch, 

D 

1851 

Daniel  Boyd, 

Disct 

1844 

W.  W.  Jones* 

1844. 

William  Hutto, 

D 

1892 

H.  Judge  Glenn, 

L 

1847 

J.  J.  Fleming, 

Ex 

1852 

Miles  Puckett, 

L 

1864 

E.  J.  Pennington, 

D 

1877 

330 


APPENDIX. 


James  N.  Bouchell,  Disct  1852 

John  W.  North,  T  N  C  1870 

William  B.  Currie,  L  1860 

A.  M.  Rush,  Disct  1852 

R.  Washburn,  Disct  1852 

D.  D.  Byars,  D  1887 

1851. 

F.  A.  Mood,  T  Tex  1869 
J.  Wesley  Miller,  D  1866 
C.  O.  Lamotte,  W  1854 
W.  E.  Boone,  D  1858 
George  W.  Ivy,  T  N  C  1870 
J.  W.  Faulkner  L  1853 
Daniel  May,  T  N  C  1870 
W.  W.  Mood,  D  1897 
T.  Raysor,  D  1896 
W.  A.  Clarke  * 

James  T.  Kilgo,  D  1888 

1852. 
O.  A.  Darby* 

William  M.  Easterling,  D  1855 

A.  H.  Lester,  D  1897 

R.  L.  Abernathy,  L  1855 

James  L.  Palmer,  Disct  1854 

J.  D.  W.  Crook,  D  1866 

1853. 

George  W.  Stokes,  L  1860 

James  8.  Ervine,  T  N  C  1870 

E.  A.  Price,  L  1865 

G.  W.  M.  Creighton,  L  1873 
William  H.  Lawton,  D  1893 

1854. 

E.  D.  Boyden,  D  1856 

J.  S.  Conner,  L  1873 

Joseph  T.  Du  Bose,  D  1859 

R.  W.  Burgess,  L  1859 

R.  Thornton  Capers,  Disct  1856 

Daniel  A.  Ogburn,  D  1865 
Lewis  M.  Hamer* 

Basil  G.  Jones,  D  1891 

1855. 

George  K.  Andrews,  L  1858 
C.  E.'  Wiggins  * 

A.  B.  Stephens,  Ex  1873 

E.  W.  Thompson,  T  N  C  1870 
John  W.  Crider,  T  Va 

W.  A.  Hemingway,  D  1867 

Jesse  S.  Nelson,  T  N  C  1870 

Landv  Wood,  D  1892 

S.  B.  Jones,  D  1894 

F.  Milton  Kennedy,  D  1880 
M.  A.  Connolly,  D  1894 

1856. 

John  W.  Murray,  D  1891 

R.  R.  Pegues,  D  1877 

A.  J.  Evans,  L  1860 

James  M.  Cline,  L  1869 

Samuel  J.  Hill,  D  1884 

W.  J.  Black,  T  N  C  1870 

JohnW.  Puett,  TNC  1870 


1S57 


W.  J.  E.  Fripp, 
E.  G.  Gage, 
J.  E.  Gleason, 

E.  A.  Lemmond, 
F  M.  Morgan, 
J.  L.  McGregor, 

1858. 
A.  R.  Bennick, 
W.  W.  Graham, 
H.  D.  Moore, 
O.  A.  Sharp, 
Abram  N.  Wells, 
Manning  Brown, 
William  C.  Power.* 
Augustine  W.  Walker.* 
R.  R.  Dagnall* 

1859. 
George  H.  Wells, 
James  C.  Stoll  * 
J.  B.  Massebeau, 
T.  G.  Herbert  * 

F.  Auld  * 
William  Bowman, 
0.  Eaddv, 

C.  E.  Land, 
R.  B.  Allston, 

1860. 
E.  T.  R.  Fripp, 
T.  F.  Barton, 

C.  F.  Campbell, 
John  Lee  Dixon, 
T.  H.  Edwards, 
James  W.  Coward, 
John  Hutchinson, 
P.  L.  Herman, 

A.  S.  Link, 

T.  W.  Munnerlyn .* 

James  B.  Campbell.* 

J.  W.  McRoy, 

T.  J.  Clyde  * 

J.  W.  Humbert* 

A.  J.  Stokes .* 

L.  C.  Weaver, 

G.  W.  Du  Pree, 

1861. 
John  L.  Sifley* 

D.  J.  McMillan, 
James.  H.  Tart, 
James  J.  Workman.* 
J.  P.  De  Pass, 

R.  B.  Tarrant, 
William  M.  Wilson, 
J.  E.  Penny, 
H.  J.  Morgan, 
William  A.  Hodges, 
J.  L.  Stoiidemyer, 
J.  F.  Wilson, 
J.  W.  Raby, 
J.  Hoover, 


1855 
1870 


Disct  1858 
D     1870 


1881 
1862 


THol  1868 

L  1855 

T  Fla  1864 

TNC  1870 

L  1869 

D  1892 


1886 
1884 


L  1875 

T  Fla  1870 

TNC  1870 

T  L  R  1871 


TBalt 

Disct 

D 

D 

L 

L 

L 

T 

I) 


NC 


I) 


D 
L 

TFla 

L 

D 

L 

L 

L 

L 

D 

Disct 

Disct 


1871 
1861 
1860 
1873 
1869 
1868 
1863 
1870 
1864 


1893 


1863 
1861 


1881 
1870 

1866 
1875 
1864 
1872 

1884 

1869 
1S64 
1862 
1862 


PREACHERS  OF  THE  CONFERENCE. 


331 


S.  A.  Roper, 

Disct 

1862 

1871. 

J.  D.  Carpenter, 

L 

1871 

J.  Claudius  Miller, 

D 

1875 

N.  K.  Melton* 

J.  S.  Beaslev .* 

John  A.  Wood.* 

G.  M.  Boyd* 

J.  H.  C.  McKinney, 

Ex 

1873 

E.  T.  Hodges* 

1S62. 

R.  N.  Wells, 

D 

1895 

None. 

W.  D.  Kirk  land, 

D 

1896 

1863. 

G.  W.  Gatlin* 

J.  J.  Snow, 

L 

1869 

R  D.  Smart, 

T  Mem 

1892 

J.  C.  Hartsell, 

TNC 

1870 

1872. 

R.  C.  Oliver, 

D 

1897 

A.  R.  Danner, 

D 

1878 

S.  A.  Weber* 

D.  D.  Dantzler  * 

1864. 

Dove  Tiller* 

G.  W.  Bird, 

L 

1867 

T.  W.  Smith, 

L 

1873 

T.  A.  Boone, 

TNC 

1870 

J.  K.  McCain* 

J.  R.  Little. 

L 

H.  W.  Whitaker* 

George  F.  Round, 

TNC 

1877 

C.  C.  Fishburn, 

D 

1885 

A.  J.Stafford* 

O.  L.  Durant. 

C.  Thomason, 

D 

1872 

J.  B.  Wilson. 

J.  E.  Watson, 

D 

1889 

1873. 

1865. 

H.  Bass  Green, 

D 

1874 

J.  C.  Crisp, 

TNC 

1873 

W.  A.  Rogers.* 

J.  K.  Tucker, 

Disct 

1867 

John  C.  Russell, 

L 

1880 

M.  C.  Davis, 

Disct 

1867 

A.  Coke  Smith, 

TVa 

1891 

James  H.  Sturtevant, 

Disct 

1867 

C.  D.  Mann. 

John  C.  Randal, 

T  Tex 

1866 

J.  Walter  Dickson.* 

John  Attaway.* 

M.  V.  Wood, 

D 

1874 

Samuel  Lander.* 

George  H.  Pooser.* 

1866. 

R.  W.  Barber  * 

J.  B.  Traywick  .* 

James  C.  Davis.* 

J.  B.  Piatt, 

D 

1893 

1874. 

1867. 

AV.  S.  F.  Wightman, 

W 

1893 

J.  B.  Griffith, 

T  N  C 

1870 

M.  H.  Pooser.* 

R.  L.  Duffie .* 

H.  F.  Chrietzberg, 

TWNC1I 

R.  Lee  Harper, 
R.  M.  Harrison, 

D 
L 

1884 
1871 

J.  W.  Whitman, 
C.  H.  Pritchard,  Jr., 

Ex 

D 

1882 
1874 

J.  P.  Morris, 

D 

1868 

E.  L.  Archer* 

1868. 
S.  P.  H.  Elwell  * 
J.  J.  Prather, 
S.  M.  Davis, 
M.  H.  Hoyle, 

William  H.  Kirton.* 

TNC 
TNC 
TNC 

1870 
1870 
1870 

C.  D.  Rowell, 
Le  Rov  F.  Beaty.* 
J.  O.  Willson.* 
James  C.  Bissell.* 
John  E.  Carlisle.* 

D 

1887 

1869. 

John  Q.  Stockman, 

Ex 

1876 

T.  E.  Wannamaker.* 

George  W.  Walker* 

L.  C.  Loyal* 

1875. 

William  Thomas, 

D 

1890 

John  L.  Stokes.* 

M.  G.  Tuttle, 

D 

1869 

Felix  Ha r tin, 

T  Ark 

1879 

1870. 

W.  AV.  Williams* 

J.  A.  Clifton* 

M.  M.  Ferguson.* 

George  T.  Harmon.* 

A.  W.  Jackson.* 

C.  V.  Barnes, 

L 

James  W.  Wolling, 

T  Braz 

1. 

J.  Marion  Boyd, 

D 

1894 

O.  N.  Rountree.* 

William  D.  Lee, 

TNC 

1870 

J.  C.  Counts* 

T.  P.  England, 

TNC 

1870 

E.  M.  Merritt, 

TNC 

1894 

W.  T.  McClelion, 

TNC 

1870 

J.  J.  Neville* 

B.  F.  Dixon, 

TNC 

1870 

William  H.  Ariail.* 

James  T.  McElhenv, 

TNC 

1870 

S.  D.  Vaughn* 

J.  F.  England, 

TNC 

1880 

W.  W.  Duncan, 

T  Va 

A.  G.  Gantt, 

TNC 

18801 

Epis 

1887 

332 


APPENDIX. 


1876. 
B.  M.  Boozer, 

D.  Z.  Dantzler  * 
A.  C.  Walker  * 
W.  S.  Martin* 
James  W.  Ariail  .* 
T.  P.  Phillips* 

1877. 
A.  C.  Le  Gett, 
Joseph  F.  Mozingo, 
Thomas  E.  Gilbert, 
Le  Grand  G.  Walker, 
R.  H.  Jones.* 

E.  G.  Price .* 
A.  B.  Lee, 

H.  B.  Browne.* 
William  P.  Meadors.* 

1878. 
J.  S.  Meynardie, 
J.  W.  Tar  hour  x, 
J.  S.  Porter.* 

1879. 
J.  T.  Pate.* 
W.  R.  Richardson* 
J.  W.  Koger, 
J.  Ware  Brown, 

1880. 
J.  Walter  Daniel* 
J.  M.  Fridy  * 
T.  E.  Morris* 
P.  A.  Murray .* 
W.  H.  Wroton* 

1881. 
Thomas  B.  Boyd, 
N.  B.  Clarkson* 

A.  A.  Gilbert, 
W.  M.  Hardin* 
J.  W.  Neelev  * 

1882. 
M.  M.  Brabham* 
J.  E.  Rushton* 
J.  E.  Beard.* 
J.  C.  Chandler* 
William  A.  Belts* 
P.  B.  Jackson, 

1883. 
T.  H.  AVannamaker, 
William  H.  Hodges, 

B.  J.  Guess, 

J.  W.  Elkins* 

C.  B.  Smith  * 
J.  D.  Frierson.* 
J.  C.  Kilgo, 
David  R.  Brown, 

1884. 
James  E.  Grier.* 
B.  M.  Grier* 
S.  J.  Bethea .* 
H.  C.  Bethea, 


D 

1882 

T  Fla. 
Disct 
L 
Disct 

1878 

1881 
1878 

D 

1886 

Disct     1880 
T  Brazil. 

D 
TGa 

1886 
1891 

D 

1884 

D 

1891 

T  West. 

Disct 
Disct 
TTex. 

1884 
1884 

TNC 
W 

1894 
1895 

L 

1892 

D.  P.  Boyd* 
G.  P.  Watson* 
J.  A.  Harmon.* 
W.  W.  Daniel* 
G.  R.  Whitaker  * 

1885. 
J.  S.  Mattison, 
J.  C.  Young.* 
W.  C.  Gleaton* 
M.  Dargan.* 
G.  H.  Waddell  * 
W.  M.  Duncan* 
W.  B.  Baker .* 

1886. 

E.  B.  Loyless.* 
L.  S.  Bellenger. 
A.  F.  Berry.* 
E.  O.  Watson* 

J.  M.  Steadman.* 
T.  C.  O'Dell.* 
J.  F.  Anderson.* 
A.  M.  Attaway* 
M.  H.  Major* 
T.  C.  Ligon* 
W.  I.  Herbert* 
John  Owen.* 
D.  A.  Calhoun* 

1887. 
A.  W.  Attaway.* 
P.  L.  Kirton* 
J.  A.  Rice* 
C.  W.  Creighton.* 
M.  W.  Hook  * 
M.  L.  Carlisle* 


TTex. 


T  Brazil. 


D  1897 


J.  P.  Attawav* 
S.  S.  Blanchard, 
S.  T.  Blackman .* 
W.  E.  Barr.* 
W.  B.  Duncan* 

A.  B.  Earle* 
J.  L.  Harley.* 
R.  L.  Holroyd .* 
J.  W.  Kilgo.* 

J.  E.  Mahaffey* 
H.  G.  Scudday, 
W.  L.  Waite* 
R.  A.  Yongue.* 
W.  Mc.  Zimmerman  * 
1889. 
N.  G.  Ballenger  .* 

B.  O.  Berrv, 
T.  M.  Dent* 
W.  B.  Ford, 
P.  F.  Kilgo* 
B.  T.  Lucas, 

A.  Macfarlain.* 
H.  C.  Mouzon* 
G.  R.  Shaffer* 
R.  E.  Stackhouse* 


1895 


Ex 


1889 


1895 
1895 


T  China. 


PREACHERS   OF  THE  CONFERENCE. 


333 


E.  P.  Taylor* 
E.  A.  Wilkes* 
W.  A.  Wright.* 

1890. 
J.  F.  Abercronibie.* 
A.  H.  Best* 
R.  A.  Child.* 
J.  R.  Copeland.* 
G.  W.  Davis.* 
W.  H.  Hodges* 
M.  B.  Kelly* 
J.  Manning.* 
E.  D.  Mouzon.* 
J.  M.  Rogers  * 
J.  W.  Shell* 
W.  S.  Stokes .* 
A.  B.  Watson* 
J.  A.  White* 

1891 
David  Hucks.* 
E.  W.  Mason .* 
D.  A.  Phillips* 
J.  H.  Noland  * 
S.  H.  Ziin merman* 

1S92. 
A.  J.  Cauthen,  Jr.* 
J.  C.  Spann, 
0.  H.  Clyde* 

D.  H.  Thacker* 
J.  D.  Crout* 
W.  C.  Wynn  * 
A.  N.  Branson.* 

1893. 

E.  H.  Beckham* 
G.  F.  Clarkson* 
J.  L.  Daniel* 

R.  M.  Du  Bose* 
O.  L.  Durant .* 
S.  W.  Henry* 
J.  B.  Ingram.* 
J.  N.  Isom.* 
W.  B.  Justus* 
A.  S.  Leslie* 
W.  H.  Miller* 
R.  C.  McRoy  * 


1895 


D.  M.  McLeod* 
A.  B.  Phillips.* 
A.  Q.  Rice.* 

J.  J.  Stevenson.* 
R.  W.  Spigner.* 
T.J.  White, 
W.  B.  Wharton* 
W.  E.  Wiggers.* 
J.  D.  Major, 

E.  K.  Moore.* 

1894. 
L.  L.  Bedenbaugh.* 
James  A.  Campbell.* 
R.  A.  Few* 
T.  G.  Herbert,  Jr.* 
J.  B.  Holly, 
J.  B.  Harris* 
R.  E.  Mood  * 
W.  A.  Massebeau.* 
Peter  Stokes.* 
G.  Edwin  Stokes.* 

1895. 
M.  L.  Banks,  Jr.* 
R.  C.  Boulware.* 
C.  B.  Burns.* 
H.  J.  Cauthen* 
W.  T.  Duncan .* 
W.  S.  Goodwin.* 
E.  S.  Jones.* 
W.  A.  Kelly,  Jr.* 
S.  A.  Nettles* 
W.  A.  Pitts  * 
J.  R.  Sojourner.* 
W.  J.  Snyder.* 
J.  B.  Wells* 

1896. 
J.  G.  Beckwith* 

A.  V.  Harbin .* 
E.  C.  Herbert* 
L.  L.  Inabinet.* 
G.  C.  Leonard* 

B.  M.  Robertson. 
H.  V.  Stokes* 
W.  B.  Verdin* 
J.  F.  Way* 


W 


1894 
1894 

1895 


II. 

SOUTH  CAROLINA  GENERAL  CONFERENCE  DELEGATIONS, 
FROJH  THE  FIRST  DELEGATED  GENERAL  CONFERENCE  TO 
THE  PRESENT  TIME. 

The  record  of  the  South  Carolina  Conference  Journal  for  the  year  1808  is 
as  follows:  "The  following  brethren  purpose  to  attend  the  ensuing  Gen- 
eral Conference:  Lewis  Myers,  Britton  Capel,  Josias  Randall,  AViley  War- 
wick, John  McVean,  Daniel  Asbury,  James  H.  Mellard,  William  Gassaway, 
John  Gamewell,  Samuel  Mills,  Joseph  Tarpley,  and  Moses  Matthews."  After 
that  time  they  were  elected,  as  follows : 


Lewis  Myers, 
Daniel  Asbury, 
Lovick  Pierce, 
Joseph  Tarpley, 


Lewis  Myers, 
Daniel  Asbury, 
Joseph  Tarpley, 
William  M.  Kennedy, 
Thomas  Mason, 


Joseph  Tarpley, 
Joseph  Travis, 
William  Capers, 


James  O.  Andrew, 
Lewis  Myers, 
William  M.  Kennedy, 
S.  K.  Hodges, 


J.  O.  Andrew, 
William  Capers, 
William  M.  Kennedy, 
Lovick  Pierce, 
Henry  Bass, 


William  Capers, 
Malcolm  McPherson, 
William  M.  Kennedy, 

Robert  Adams, 
(334) 


1812. 
William  M.  Kennedy, 
James  Russell, 
James  E.  Glenn, 
Joseph  Travis, 

1816. 
Hilliard  Judge. 
Samuel  Dunwody, 
Anthony  Senter, 
John  B.  Glenn, 
Solomon  Bryan, 

1820. 
James  Norton, 
Lewis  Myers, 
Daniel  Asbury, 
Reserve — J.  O.  Andrew. 

1824. 
James  Norton, 
Henry  Bass, 
William  Capers, 
Samuel  Dunwody, 
Reserve — Andrew  Hamill. 

1828. 
Samuel  Dunwody, 
S.  K.  Hodges, 
George  Hill, 
William  Arnold, 
Andrew  Hamill, 

1832. 

Henry  Bass, 

Samuel  Dunwody, 
Nicholas  Talley, 

Reserves. 
Daniel  G.  McDaniel, 


Hilliard  Judge, 
Samuel  Dunwody. 
No  reserves. 


James  Norton, 
Henry  Bass, 
Reuben  Tucker, 
Alexander  Talley. 
No  reserves. 


S.  K.  Hodges, 
Samuel  Dunwody, 
William  M.  Kennedy, 


Lovick  Pierce, 

Nicholas  Talley, 
Joseph  Travis. 


M.  McPherson, 
Robert  Adams, 
Elijah  Sinclair. 
No  reserves. 


Hartwell  Spain, 
Charles  Betts, 
Bond  English. 

Joseph  Holmes. 


GENERAL  CONFERENCE  DELEGATIONS. 


335 


William  Capers, 
Samuel  Dunwody, 

Henry  Bass, 

William  Capers, 
Charles  Betts, 

Hartwell  Spain, 

William  Capers, 

William  M.  Wightman,    Samuel  Dunwody, 


1836. 
William  M.  Kennedy,      Malcolm  McPherson, 
Nicholas  Talley,  Charles  Betts. 

Reserves. 
William  M.  Wightman,    Hartwell  Spain. 

1840. 
William  M.  Wightman,    Bond  English. 
William  M.  Kennedy, 


Reserves. 
H.  A.  C.  Walker, 

1844. 
Charles  Betts, 


Nicholas  Talley. 
H.  A.  C.  Walker. 


Whitefoord  Smith,  Bond  English. 

Delegates  to  Convention,  1845. 

tt    \    C  Walker  Whitefoord  Smith, 

AVilliam  Capers,  H.  A.  U.  vvaiKei, 

William  M.  Wightman,    Samuel  Dunwody, 
Charles  Betts,  Bond  English, 

1846. 
William  Capers,  H ..A ■  C  Walker, 

William  M.  Wightman,    Charles  Betts, 

Reserves. 
Whitefoord  Smith,  Samuel  Dunwody, 

1850. 
William  M.  Wightman,    Charles  Betts, 
Whitefoord  Smith,  A.  M.  Shipp, 

H.  A.  C.  Walker,  James  Stacy, 

Reserves. 
Hartwell  Spain. 
1854. 
William  M.  Wightman,    Whitefoord  Smith, 

^iTewell,  WiiiiarnltSWain, 

Reserves. 
H.  H.  Durant. 
1858. 
William  M.  Wightman,    Robert .3 .Boyd, 
W.  A.  Gamewell,  W  A.  McSwam, 

A.  M.  Shipp,  Nicholas  Talley, 


Samuel  W.  Capers, 
Robert  J.  Boyd. 

Nicholas  Talley, 
Bond  English. 

Samuel  W.  Capers. 

W.  A.  Gamewell, 
Nicholas  Talley, 
Samuel  W.  Capers. 


Robert  J.  Boyd, 


T.  R.  Walsh, 


Robert  J.  Boyd, 
James  Stacy. 


J.  W.  Kelly, 
James  Stacy, 
Charles  Betts. 


H.  A.  C.  Walker, 
William  P.  Mouzon, 

A.  M.  Shipp, 
W.  A.  Gamewell, 
H.  A.  C.  Walker, 

Charles  Betts, 
J.  T.  Wightman, 


Reserves. 
H.  C.  Parsons. 
1862. 
Robert  J.  Boyd, 
W.  A.  McSwain, 
S.  H.  Browne, 

Reservps. 
C.  H.  Pritchard. 


William  P.  Mouzon, 
James  Stacy, 
H.  C.  Parsons. 

H.  M.  Mood. 


336 


APPENDIX. 


Whitefoord  Smith, 
A.  M.  Shipp, 
W.  A.  Gamewell, 


J.  W.  Kelly, 


A.  M.  Shipp, 
H.  A.  C.  Walker, 


S.  H.  Browne, 


W.  J.  Montgomery, 
G.  W.  Williams, 


J.  V.  Moore, 
B.  Stokes, 


A.  M.  Shipp, 
F.  M.  Kennedy, 


A.  M.  Chrietzberg, 
S.  B.  Jones, 

S.  Bobo, 

J.  H.  Kinsler, 


L  Bellenger, 
W.  C.  McMillan, 


A.  M.  Shipp, 
W.  W.  Duncan, 
F.  M.  Kennedy, 

Sidi  H.  Browne, 
J.  W.  Kelly, 

J.  H.  Carlisle, 
T.  S.  Moorman, 
W.  C.  McMillan. 

W.  K.  Blake, 
John  A.  Elkin, 


A.  M.  Shipp, 
S.  B.  Jones, 


Sidi  H.  Browne, 


1866. 
H.  A.  C.  Walker, 
S.  H.  Browne, 
Robert  J.  Buyd. 

Reserves. 
J.  R.  Pickett, 

1870. 

W.  Smith, 
W.  P.  Mouzon, 

Reserves. 
A.  M.  Chrietzberg, 
Lay  Delegates. 

A.  A.  Gilbert, 
H.  J.  Wright, 

Lay  Reserves. 

E.  T.  Rembert, 
R.  F.  Simpson, 

1874. 
H.  A.  C.  Walker, 
William  H.  Fleming, 

Reserves. 
H.  M.  Mood, 

Lay  Delegates. 
A.  A.  Gilbert, 

F.  A.  Connor, 

Lay  Reserves. 

S.  M.  Rice, 

W.  W.  Pemberton, 

1878. 
H.  A.  C.  Walker, 
A.  M.  Chrietzberg, 

Reserves. 
J.  T.  Wightman, 

Lay  Delegates. 
William  Stokes, 
F.  A.  Connor, 

Lay  Reserves. 
J.  R.  Mood, 

1882. 
Clerical. 
W.  W.  Duncan. 
O.  A.  Darby, 

Alternates. 
S.  A.  Weber, 


James  Stacy. 
William  H.  Fleming, 
Charles  Betts. 


William  P.  Mouzon. 


William  H.  Fleming, 
F.  M.  Kennedy. 


J.  W.  Kelly. 


J.  H.  Carlisle, 
S.  Bobo. 


T.  S.  Moorman, 
D.  R.  Barton. 


J.  W.  Kelly, 
S.  H.  Browne. 


J.  T.  Wightman. 


A.  E.  Williams, 
S.  A.  Nelson. 


S.  C.  Clyde, 
R.  H.  Yeargin. 


S.  B.  Jones, 
O.  A.  Darby. 


W.  C.  Power. 


Dr.  H.  Baer, 
G.  J.  Patterson. 


W.  H.  Smith  (L.  P.). 


W.  P.  Mouzon. 


J.  M.  Carlisle. 


GENERAL  CONFERENCE  DELEGATIONS. 


337 


J.  H.  Carlisle, 
F.  A.  Connor, 


W.  K.  Blake, 
R.  Y.  McLeod, 


W.  W.  Duncan, 

8.  B.  Jones, 


J.  M.  Boyd, 

James  H.  Carlisle, 
Dr.  H.  Baer, 

George  E.  Prince, 


A.  Coke  Smith, 
W.  D.  Kirkland, 

J.  M.  Boyd, 

J.  H  Carlisle, 
William  M.  Connor, 

W.  B.  Stnckev, 


W.  D.  Kirkland, 
R.  N.  Wells, 
S.  B.  Jones, 

S.  A.  Weber, 
.1.  W.  Dickson, 

J.  H.  Carlisle, 
Dr.  H.  Baer, 
D.  R.  Duncan, 

R.  W.  Major, 
J.  F.  Lyon, 

22 


Lay  Delegates. 
W.  T.  D.  Cousar, 
William  Stokes, 

Alternates. 
T.  W.  Stanland, 
W.  S.  Morrison, 

1886. 
Clerical. 
S.  A.  Weber, 
A.  M.  Chrietzberg, 

Alternates. 
A.  Coke  Smith. 

Lay  Delegates. 
J.  F.  Lyon, 
W.  T.  D.  Cousar, 

Alternates. 
W.  L.  Gray. 

1890. 
Clerical. 
S.  B.  Jones, 
J.  O.  Willson, 

Alternates. 
W.  C.  Power. 

Lay  Delegates. 
J.  W.  Quillian, 
A.  C.  Dibble, 

A  Iternates. 
J.  Y.  Westendorp. 
1894. 
Clerical. 
J.  O.  Willson, 
J.  C.  Kilgo, 

Alternates. 
T.  G.  Herbert, 

Lay  Delegates. 
L.  B.  Haynes, 
H.  H.  Newton, 

Alternates. 

H.  J.  Jndy, 
J.  D.  Eidson, 


H.  H.  Newton. 


J.  F.  Carraway. 


W.  D.  KirklaiK 
A.  M.  Shipp. 


R.  H.  Jennings, 
I.  G.  Clinkscales. 


R.  D.  Smart, 
S.  Lander. 


L.  D.  Childs, 
W.  L.  Gray. 


S.  Lander, 
J.  A.  Clifton. 


T.  J.  Clyde. 


R.  0.  Purdy, 
E.  B.  Craighead. 


William  M.  Connor. 


338 


APPENDIX. 


III. 

EXHIBIT  OF  NUMBERS,  CONFERENCE  COLLECTIONS  FOR  SUPER- 
ANNUATES,  WIDOWS  AND  ORPHANS,  MISSIONS,  AND  AVERAGE 
PAID  PER  MEMBER,  FROM  1831  TO  1896,  A  PERIOD  OF  SIXTY- 
FIVE  YEARS. 


1831 
1832 
1833 
1834 
1835 
1836 
1837 
1838 
1839 
1840 
1841 
1842 
1843 
1844 
1845 
1846 
1847 
1848 
1849 
1850 
1851 
1852 
1853 
1854 
1855 
1856 
1857 
1858 
1859 
1860 
1861 
1862 
1863 
1864 
1865 
1866 
1867 
1868 
1869 
1870 
1871 
1872 
1873 
1874 


20,513 
21,731 
24,773 
25,186 
23,789 
24,110 
23,615 
24,016 
24,986 
27,338 
27,188 
27,491 
29,887 
32,306 
33,38 


32,371 
33,313 


30,906 

32,390 
32,828 
33,214 
34,621 
35,028 
35,297 
35,733 
37,095 
38.294 
39,935 
37,986 
38,161 
39,288 
41,272 
40,296 
40,059 
38,467 
40,395 
42,752 
32,240 
34,737 
36,041 
36,432 
28,954 


%   2,362  41 


2,799  12 
2,859  63 
2,333  71 
2,037  50 
2,774  55 
3,841  32 
4,659  72 
3,780  13 
3,935  09 
3,747  45 


<- 


1,548  91 


4,032  69 
4,937  00 


5,410  60 
5,799  00 
4,995  00 
4,369  00 
4,052  00 
7,859  50 
7,764  16 
7,715  00 
8,711  00 
8,000  00 
8.830  00 
6,979  00 
6,935  00 
8.420  00 
7,900  00 


7,344  10 
8,540  00 
5,875  00 
6,450  00 
7,125  00 
7,000  00 
7.000  00 
7,175  00 
6,944  45 


2,427  68 
1,990  82 
1,783  92 
2,074  60 
1,755  75 
1,621  40 
1,934  85 
1,455  94 
1,853  21 
1,708  19 


34 


1,397  84 
1,624  87 


2,462  99 
2,644  89 
3,413  14 
3,993  46 
3,873  21 
4,092  74 
4,205  44 
4,313  05 
4,732  75 
5,299  93 
5,381  73 
2,700  31 
5,020  00 
10,772  00 
18,068  92 


1,401  65 
1,369  40 
3,290  00 


4,357  00 
3,791  85 
3,951  88 
4,717  20 
4,745  50 
5,415  30 


13 

30 
23 

'36 

5, 
54 
61 
52 
54 


he  a 

^3 


.06 


.10 
.08 
.07 
.08 
.06 
.05 
.07 
.04 
.05 
.05 


.04 
.04 


.07 
.08 
.10 

.10 
.11 
.11 
.11 
.12 
.12 
.13 
.13 
.07 
.13 
.27 

.4:; 


.03 
.03 
.08 
.10 
.11 
.11 
.13 
.13 
.131 


$  261  33 

727  66 

1,519  45 

1,119  34 

2,621  42 

3,789  79 

3,551  23 

7,780  55 

6,649  08 

7,163  58 

7,420  25 

9,943  23 

10,155  77 

14,097  36 

14,362  58 


17,805  39 
14,118  53 


17,713  76 

18,398  00 

22,361  50 

25,049  12 

22,766  12 

26,070  61 

27,321  17 

24,035  28 

28,138  03 

27,192  59 

24,463  34 

14,538  93 

15,438  22 

*40,500  29 

*63,813  70 

302  80 

2,636  39 

1,892  10 

2,996  11 

2,828  91 

2,909  68 

2,670  70 

4,480  29 

4,632  38 

5,167  48 


0l\ 

03 

06 

04 

11 

11 

15 

28 

26 

26 

27 

36 

33 

43 

43 


54 

42 


57 
56 
68 
75 
65 
74 
77 
67 
75 
71 
61 
38 
40 
03 
54 

3 

4 

06 
04 
07 
06 
09 
07 
12 
12 
13J 


*  Confederate  currency. 


NUMBERS  AND  COLLECTIONS. 


339 


1875 

1876 

1877 

1878 

1879 

1880 

1881 

1882 

1883 

1884 

1885 

1886 

1887 

1888 

1889 

1890 

1891 

1892 

1893 

1894 

1895 

1896 


40,568 

41,770 

43,701 

44,513 

44,701 

46,619 

48,191 

49,280 

50,831 

52,433 

54,469 

62,142 

63,122 

65,415 

67,906 

67,091 

69,315 

69,861 

71,791 

71,535 

72,651 

72,665 


><■= 


1,202 
1,931 
812 
218 
1,918 
1,572 
1,084 
1,551 
1,612 
2,026 
7,6 

980 
3,293 
2,491 

2  224 

546 

1,930 


11 


815 


256 
1,116 


$  7,791  00 

8,000  00 

5,655  25 

5,000  00 

6,013  37 

5,993  50 

6,000  00 

6,000  00 

6,000  00 

6,000  00 

6,500  00 

7,000  00 

11,000  00 

11,050  00 

11,000  00 

11,000  00 

11,000  00 

11,000  00 

14,631  38 

14,578  70 

15,000  00 

15,000  00 


$  5,424  16 
4,948  00 
4,950  15 
3,775  36 
4,868  50 
5,144  31 
4,679  24 
5,654  35 
5,207  90 
5,217  08 
4,922  12 
5,190  05 

7.985  00 
8,343  22 
8,436  56 
9,409  06 
8,833  86 
7,549  38 
8,593  85 

7.986  86 
8,729  87 

10,086  86 


30 
38 
12 
34 
19 
14 
22 
5 
11 
13 
24 
25 
27 
24 
23 
2:: 
19 
31 
47 
45 
41 


if  - 
il   Z 


.13 
.04 
.11 
.08 
.10 
.11 
.09 
.11 
.10 
.09 
.09 
.08 
.12 
.12 
.12 
.14 
.12 
.10 
.11 
.11 
.12 
32  .13*1 


$  7,003  45 

6,052  21 

6,841  21 

7,640  49 

7,919  14 

8,529  27 

10,277  00 

13,939  76 

13,126  94 

13.126  94 

14,905  06 

16,469  56 

15,693  93 

19,167  33 

19,252  66 

22,147  29 

22,917  77 

20,449  23 

16,365  13 

16,759  12 

19,234  02 

20,197  17 


l  17 
14 
15 
17 
18 
18 
21 
28 
25 
25 
27 
26 
24 
29 
28 
33 
33 
29 
22 
23 
26 


340  APPENDIX. 

IV. 

CHRONOLOGICAL  ROLL  OF  THE   CLERICAL  MEMBERS  OF  THE 
SOUTH  CAROLINA  CONFERENCE,  FROM  1836  TO  1896. 

February,   1836.  William  C.  Patterson. 

January,     1838.  S.  Jones. 

January,     1839.  A.  M.  Chreitzberg. 

February,   1841.  John  A.  Porter. 

January,     1842.  William  Carson,  H.  M.  Mood,  and  James  F.  Smith. 

December,  1844.  John  M.  Carlisle. 

December,  1S45.  Sidi  H.  Browne  and  P.  F.  Kistler. 

January,     1848.  M.  L.  Banks  and  L.  A.  Johnson. 

December,  1848.  A.  J.  Cauthen. 

December,  1849.  W.  W.  Jones. 

December,  1850.  W.  A.  Clarke,  AV.  W.  Mood,  and  Thomas  Raysor. 

December,  1851.  O.  A.  Darby  and  A.  H.  Lester. 

November,  1853.  L.  M.  Hamer. 

November,  1854.  C.  E.  Wiggins. 

November,  1857.  R.  R.  Dagnall,  William  C.  Power,  and  A.  W.  Walker. 

December,  1858.  F.  Auld,  T.  G.  Herbert,  and  James  C.  Stoll. 

November,  1859.  J.  B.  Campbell,  T.  J.  Clyde,  J.  W.  Humbert,  Tbomas  W. 

Munnerlyn,  and  A.  J.  Stokes. 
December,  1860.  N.  K.  Melton,  J.  L.  Sifly,  J.  A.  Wood,  and  J.  J.  Workman. 
December,  1862.  S.  A.  Weber. 
December,  1863.  A.  J.  Stafford. 
November,  1864.  John  Attaway  and  S.  Lander. 
November,  1865.  J.  B.  Tray  wick. 
December,  1866.  Reuben  L.  Duffle. 
December,  1867.  Silas  P.  PI.  Elwell. 
December,  1868.  L.  C.  Loyal  and  T.  E.  Wannamaker. 
December,  1869.  J.  A.  Clifton  and  G.  T.  Harmon. 
December,  1870.  J  S.  Beasley,  George  M.  Boyd,  G.  W.  Gatlin,  and  E.  Toland 

Hodges. 
December,  1871.  D.  D.  Dantzler,  J.  K.  McCain,  D.  Tiller,  and  J.  B.  Wilson, 

W.  D.  Kirkland. 
December,  1872.  R.  W.  Barber,  J.  C.  Davis,  J.  Walter  Dickson,  C.  D.  Mann, 

G.  H.  Pooser,  and  William  A.  Rogers. 
December,  1873.  L.  F.  Beaty,  James  C.  Bissell,  J.  E.  Carlisle,  William  H. 

Kirton,  I.  J.  Newberry,  M.  H.  Pooser,  John  O.  Willson, 

and  George  W.  Walker. 
December,  1874.  William  H.  Ariail,  J.  C.  Counts,  M.  M.  Ferguson,  A.  AV. 

Jackson,  J.  J.  Neville,  J.  L.  Stokes,  S.  D.  Vaughn,  W. 

W.  Williams,  and  0.  N.  Rountree. 
December,  1875.  J.  W.  Ariail,  D.  Z.  Dantzler,  W.  S.  Martin,  T.  P.  Phillips, 

and  A.  C.  Walker. 
December,  1876.  H.  B.  Browne,  R.  H.  Jones,  W.  P.  Meadors,  and  E.  G.  Price. 
December,  1877.  J.  Tbomas  Pate  and  James  S.  Porter. 
December,  1878.  William  R.  Richardson. 


ROLL  OF  C LEXICAL  MEMBERS.  341 

December,  1879.  J.  Walter  Daniel,  J.  M.  Fridy,  T.  E.  Morris,  P.  A.  Murray, 

and  William  H.  Wroton. 
December,  1880.  N.  B.  Clarkson,  William  H.  Harden,  and  J.  W.  Neeley. 
December,  1881.  M.  M.  Brabham,  J.  E.  Rushton,  J.  E.  Beard,  J.  C.  Chandler, 

and  William  A.  Betts. 
December,  1882.  J.  W.  Elkins,  C.  B.  Smith,  and  J.  D.  Frierson. 
December,  1883.  James  E.  Grier,  B.  M.  Grier,  S.  J.  Bethea,  D.  P.  Boyd,  G.  P. 

Watson,  W.  W.  Daniel,  and  G.  R.  Whitaker. 
December,  1884.  J.  C.  Yongue,  W.  C.  Gleaton,  M.  Dargan,  G.  H.  Waddell, 

W.  M.  Duncan,  and  William  B.  Baker. 
December,  1885.  E.  B.  Loyless,  L.  S.  Bellenger,  A.  F.  Berry,  E.  O.  Watson, 

J.  M.  Steadman,  T.  C.  O'Dell,  J.  F.  Anderson,  A.  M.  At- 

taway,  T.  C.  Ligon,  W.  I.  Herbert,  John  Owen,  and  D. 

A.  Calhoun. 

December,  1886.  A.  W.  Attaway,  J.  A.  Rice,  C.  W.  Creighton,  M.  L.  Carlisle, 

M.  W.  Hook,  and  P.  L.  Kirton. 
December,  1887.  R.  L.  Holroyd,  A.  B.  Earle,  W.  E.  Barre,  James  W.  Kilgo,  W. 

B.  Duncan,  John  L.  Harley,  R.  A.  Yongue,  S.  T.  Black- 
man,  J.  P.  Attaway,  W.  L.  Wait,  James  E.  Mahaffey. 

November,  1888.  Nicholas  G.  Ballenger,  Thomas  M.  Dent,  Pierce  F.  Kilgo, 
Henry  C.  Mouzon,  John  L.  Ray,  George  R.  Shaffer,  Rob- 
ert E.  Stackhouse,  Ellie  P.  Taylor,  E.  Alston  Wilkes,  and 
W.  Asbury  Wright. 

November,  1889.  Jefferson  S.  Abercrombie,  Albert  H.  Best.  Rufus  A.  Child, 
J.  R.  Copeland,  George  W.  Davis,  Melvin  B.  Kelly,  J. 
Marion  Rogers,  John  William  Shell,  Whitefoord  S.  Stokes, 
Artemus  B.  Watson,  W.  H.  Hodges,  J.  Manning,  and  J. 
A.  White. 

December,  1S90.  David  Hucks,  Edward  W.  Mason,  J.  Hubert  Noland,  David 
A.  Phillips,  and  Samuel  H.  Zimmerman. 

December,  1891.  Alexander  N.  Branson,  A.  J.  Cauthen,  Jr.,  C.  Hovey  Clyde, 
John  D.  Crout,  James  H.  Thacker,  William  C.  Wynn ;  and 
Eli  M.  McKissick,  from  Protestant  Methodist  Church. 

November,  1892.  E.  Palmer  Hutson,  from  Presbyterian  Church;  H.  W. 
Bays,  from  Western  North  Carolina  Conference;  J.  A. 
White,  from  Florida  Conference.  Admitted  on  trial: 
E.  H.  Beckham,  G.  F.  Clarkson,  J.  L.  Daniel,  R.  M.  Du 
Bose,  0.  L.  Durant,  S.  W.  Henry,  P.  B.  Ingraham,  J.  N. 
Isom,  W.  B.  Justus,  A.  S.  Lesley,  W.  H.  Miller,  E.  K. 
Moore,  R.  C.  McRoy,  D.  M.  McLeod,  J.  J.  Stevenson,  R. 
W.  Spigner,  T.  J.  White,  W.  B.  Wharton,  and  W.  E. 
Wiggins. 

December,  1893.  L.  L.  Bedenbaugh,  J.  A.  Campbell,  R.  A.  Few,  T.  G.  Her- 
bert, Jr.,  Barr  Harris,  R.  E.  Mood,  W.  A.  Massebeau, 
Peter  Stokes,  and  G.  Edwin  Stokes. 

November,  1894.  Martin  L.  Banks,  Jr.,  Waddy  T.  Duncan,  William  S.  Good- 
win, E.  S.  Jones,  W.  A.  Kelly,  Jr.,  S.  A.  Nettles,  W.  A. 
Pitts,  W.  I.  Snyder,  and  P.  B.  Wells. 


342 


APPh'XJJJX. 


V. 

CONFERENCE  REGISTER  AND  DIRECTORY  FOR  1896. 
E.Elder;  D.  Deacon;  S'y,  Supernumerary;  S'd,  Superannuated;  P.  E.  Presiding  Elder. 


Names. 


Abercrombie,  J.  S . 
Anderson,  J.  F. . . . 

Archer,  E.  L 

Ariail,  W.  H 

Ariail,  J.  W 

Attaway,  John 

Attaway,  A.  McS. . 
Attaway,  A.  W.... 

Attaway,  J.  P 

Auld,  F    

Baker,  W.  B 

Ballenger,  N.  G  . . . 

Banks,  M.  L 

Barber,  R.  W 

Barre,  R.  W 

Bavs,  H.  W 

Beard,  I.  E 

Beaslev,  J.  S 

Beaty,*L.  F 

Beckham,  E.  H  . . . 
Bedenbaugh,  L.  L. 

Bellinger,  L.  >S 

Berry,  A.  F 

Best,  A.  H 

Bethea,  S.J 

Betts,  W.  A 

Bissell,  J.  C 

Blackman,  S.T.... 

Bovd,  G.  M 

Boyd,  D.  P 

Brabham,  M.  M... 

Browne,  H.  B 

Browne,  Sidi  H. . . 

Brunson,  A.  N 

Calhoun,  D.  A.  . . 
Campbell,  J.  A. . . . 

Campbell,  J.  B 

Carlisle,  John  E  . . 
Carlisle,  John  M . . 

Carlisle,  M.  L 

Carson,  AVilliam  . , 

Cauthen,  A.  J. 

Cauthen,  A.  J.,  Jr 
Chandler  J.  C  . . . 
Child,  R.  A 


Post  OrncE 
Address. 


Salter's 

Easley 

Spartanburg 

Abbeville 

Mullins , 

Williamston 

Williamston 

Williamston 

Tiller's  Ferry  . . 
Williamston  . . . 

Columbia 

Leesville 

St.  Matthew's.  . 

Branchville 

Kinard's  

Charleston 

Graniteville 

McColl 

Nashville,  Tenn 

Foreston 

Trade^ville  .... 

Woodford 

Livingston  .... 

Sumter 

Lake  City 

Richburg 

Cherokee 

Whitmire    .... 
Trough  Shoals. . 

Gray  Court 

Edgefield 

Rock  Hill 

Columbia 

Yorkville 

Laurel 

Waterloo 

Rock  Hill 

Union 

Spartanburg  . . . 

Chester 

Foreston 

Spartanburg  . . . 

Little  Rock 

Cokesbury 

Darlington  . . . . 


S  3 


Nov., 

Dec, 

Dec, 

Dec, 

Dec, 

Nov., 

Dec, 

Dec, 

Nov., 

Nov., 

Nov., 

Nov., 

Nov., 

Nov., 

Nov., 

Nov., 

Dec, 

Dec, 

Dec, 

Nov., 

Dec, 

Dec, 

Dec, 

Nov., 

Dec, 

Dec, 

Dec, 

Nov., 

Dec, 

Dec, 

Dec, 

Dec, 

Dec, 

Dec, 

Dec, 

Dec, 

Nov., 

Dec, 

Dec, 

Dec, 

Jan., 

Dec, 

Dec, 

Dec, 

Nov., 


1889 

1895 

1873 

1874 

1875 

1864 

1885 

1886 

188 

1858 

1884 

1S88 

184 

1874 

1887 

1892 

1881 

1870 

18 

1892 

1893 

1885 

1SS5 

1889 

1883 

1S81 

1873 

1887 

1870 

1882 

1882 

1876 

1845 

1891 

1885 

1893 

1859 

187 

1844 

1886 

1842 

1848 

1891 

1881 

18S9 


Hi 


4  16 

22 

11 

5 


1L> 


11 


11 


E 
E 

S'y 
E 
E 
E 

S'd 

S'y 
E 

S'd 
E 
E 

S'd 
E 
E 
E 
E 
E 
E 
I) 
D 
E 
E 
E 
E 
E 

S'd 
E 
E 
E 
E 
E 

S'd 
E 
E 
D 
P.E 
E 

S'd 
E 

S'd 

P.E 

E 

E 

E 


REGISTER  AND  DIRECTOR Y.  343 

CONFERENCE  REGISTER  AND  DIRECTORY  FOR  1896.— Continued. 


Name. 


Post  Office 
Address. 


Chreitzberg,  A.  M 
Clarke,  \V.  A  . . . . 
Clarkson,  G.  F. . . 
Clarkson,  N.  B... 

Clifton,  J.  A 

Clyde,  C.  Hovey.. 

Clyde,  T.J 

Copeland,  J.  R. . . 

Counts,  J.  C 

Creighton,  C.  W.. 

Crout,  J.  D 

Dagnall,  R.  R 

Daniel,  J.  L 

Daniel,  J.  W 

Daniel,  W.W.... 
Dantzler,  D.  D  . . . 
Danztler,  D.  Z.... 

Darby,  0.  A 

Dargan,  Marion. . 
Davis,  George  W. 

Davis,  J.  C 

Dent,  Thomas  M . . 
Dickson,  J.  Walter. 

DuBose.R.  M 

Duffie,  R.  L 

Duncan,  W.  B 

Duncan,  W.  M.... 

Do  well,  W.  J 

Dunlop,  A.  T 

Durant,  0.  L 

Earle,  A.  B 

Elkins,  J.  W 

El  well,  S.  P.  H.... 
Ferguson,  M.  M. . . 

Few,  R.  A 

Fridy,  J.  M 

Frierson,  J.  D 

Gatlin,  G.  W 

Gleaton,  W.  C 

Grier,  B.  M , 

Grier,  J.  E 

Hamer,  L.  M 

Harden,  W.  M  . . . 

Harley,  J.  L 

Harmon,  G.  T.. . . 
Harris,  J.  Barr. . . 

Henry,  S.  W 

Herbert,Thomas  G. 


9  6 


Moultrieville  . . 

Laurens 

Nashville,  Tenn 

Clinton 

Abbeville 

Williston 

Anderson 

Loris 

Clyde 

Newberry 

Gatfhey  

Gibson  

Walhalla 

Sumter 

Columbia 

St.  Matthew's  . . 

Reidville 

Kingstree 

Greenwood 

Rome 

Lake  City 

Winnsboro 

Columbia 

Lexington 

Westminster 

Allendale.    

Summerville. . . . 

Wedgefield 

Piedmont 

Reedy  Creek 

Williamston 

Bishopville 

Bamberg 

Sally 

Swansea  

Cherokee 

Jefferson 

Kollock 

Kelton 

Gibson  Sta.,  N.  C 

Greenville 

Bennettsville.. . . 

Pickens 

Clifton 

Cokes bnrv 

Rock  Hill 

Heath  Spring.. 
Batesburg 


Jan., 

Dec, 

Nov., 

Dec, 

Dec, 

Dec, 

Nov., 

Nov., 

Dec, 

Dec, 

Dec, 

Nov., 

Nov., 

Dec, 

Dec, 

Dec, 

Dec, 

Dec, 

Dec, 

Nov., 

Dec, 

Nov., 

Dec, 

Nov., 

Dec, 

Nov., 

Dec, 

Dec, 

Dec, 

Nov., 

Nov., 

Dec, 

Dec, 

Dec, 

Dec, 

Dec, 

Dec, 

Dec, 

Dec, 

Dec, 

Dec, 

Dec, 

Dec, 

Dec, 

Dec, 

Dec, 

Nov., 

Dec, 


1839 

1850 
1892 

1880 

18G9 

is;  1 1 

1859 

1889 

1874 

1886 

1891 

185: 

189- 

1879 

1883 

1874 

1875 

1851 

1884 

1889 

1872 

1888 

1872 

1892 

1866 

1887 

1884 

1893 

1893 

189 

188 

1882 

1867 

1874 

1893 

1879 

1882 

1870 

1884 

1883 

1883 

1853 

1880 

1SS7 

1869 

1893 

1892 

1858 


23 


Ki 


16 


10 


11 


S'd 
S'd 
D 
E 
E 
E 
P.  E 
D 
E 
E 
E 
E 
D 
E 
E 
E 
E 
E 
E 
E 
E 
E 
P.E 
D 
S'd 
E 
E 
E 
E 
E 
E 
E 
E 

S'y 

D 
E 
E 


E 
E 
E 
E 
S'd 
E 
E 


26  P.E 

2  D 

3  D 
37      E 


314 


APPENDIX. 


CONFERENCE  REGISTER  AND  DIRECTORY  FOR  1896.— Continued. 


Names. 


Herbert,T.  Grigsby 

Herbert,  W.I 

Hodges,  E.T 

Hodges,  W.  H 

Holroyd,  R.  L 

Hook,  M.  W  

Hucks,  David 

Humbert,  J.  W 

Hutson,  E.  Palmer. 
Ingraliam,  P.  B. . . . 

Isom,  J.  N   

Jackson,  A.  W 

Jobnson,  L.  A 

Jones,  R.  H 

Jones,  Simpson..  . . 

Jones,  W.  W 

Justus,  W.  B 

Kelly,  M.  B 

Kilgo,  James  W. . . 
Kilgo,  Pierce  F. . . . 

Kirton,  P.  L 

Kirton,  W.  H 

Kistler,  Paul  F.... 
Lander,  Samuel.  . . 

Leard,  Samuel 

Lesley,  A.  S 

Lester,  A.  H 

Ligon,  T.  C 

Loyal,  L.  C 

Loyless,  E.  B 

Macfarlan,  Allan . . 
Mahaffey,  J.  E.... 

Manu,  Coke  D 

Manning,  John. .  . . 

Martin,  W.  S 

Massebeau,  W.  A.. 

Mason,  E.  W 

McCain,  J.  K 

McKissick,  E.  M.. 
McLeod,  D.  M  . . . . 

McRoy,  R.  C 

Meadors,  W.  P 

Melton,  N.  K 

Miller,  W.  H 

Moore,  E.  K 

Mood,  H.  M 

Mood,  J.  A 

Mood,  W.  W 


Post  Office 
Address. 


Sumter 

Florence 

Florence 

Manning 

Scotia 

Horeb 

Hendersonville. 

Fort  Mill 

Holly  Hill 

Mt.  Carmel 

Cbesterfield 

Rome 

Yorkville 

Walterboro .... 
Darlington  .... 

Butler 

Pluenix 

Denmark 

Greenville 

Lydia 

Columbia 

Hartsville 

Denmark 

Williamston  . . . 
Raleigh,  N.  C  . . 

Cross  Keys 

Spartanburg  . . . 

Rock  Hill 

Luray  

Spartanburg  . . . 

Santuc 

Lowrysville  

Timmonsville. 

Columbia 

Marion 

Ridgeville 

Lowndesville  . . 

Fork 

Summerville. . . 

Aiken  

Donald's. ...... 

Charleston  .... 

Sampit 

Enoree 

Macbeth 

Sumter 

Spartanburg. . . . 
Sumter 


Dec, 

Dec, 

Dec, 

Nov., 

Nov., 

Dec, 

Nov., 

Nov., 

Nov., 

Nov., 

Nov., 

Dec, 

Dec, 

Dec, 

Jan., 

Dec, 

Nov., 

Nov., 

Nov., 

Nov., 

Dec, 

Dec, 

Jan., 

Nov., 

Feb., 

Nov., 

Dec, 

Dec., 

Dec, 

Dec, 

Dec, 

Nov., 

Dec, 


Dec, 
Dec, 
Nov., 
Dec, 
Dec, 
Nov., 
Nov., 
Dec, 
Dec, 
Nov., 
Nov., 
Dec, 
Jan., 
Dec, 


1893 
1885 
1870 
18St 
1887 
1886 
1890 
1859 
1892 
1892 
1892 
1874 
1847 
1876 
1838 
1849 
1892 
1889 
1887 
1888 
1886 
1873 
1846 
1864 
1835 
1892 
1851 
1885 
1S68 
1885 
1894 
1887 
1872 
1889 
1875 
1893 
1890 
1871 
1891 
1892 
1892 
1876 
1860 
1892 
1892 
1842 
1847 
1850 


16 


21 


Id 


20 


23 

6 

10 
2 
5 

24 
4 
2 
3 

10 

Ml 
3 
3 

14 
11123 
1020 


L3 


K) 


D 

E 
P.E 
E 
E 
E 
E 
E 
E 
D 
D 

S'd 
E 
E 

S'd 
E 
D 
E 
E 
E 
E 
E 

S'd 
E 

S'd 
D 

S'd 
E 

S'd 
E 
E 
E 
E 
D 
E 
D 
E 
E 
E 
D 
D 
P.E 
E 
D 
D 

S'd 

S'd 

S'd 


REGISTER  AND  DIRECTORY.  345 

CONFERENCE  REGISTER  AND  DIRECTORY  FUR  1896.— Continved. 


S'AMt; 


Mood,  R.  E 

Morris  T.  E 

Mouzon,  H.  C 

Munnerlyn,  T.  W. 

Murray,  P.  A 

Neeley,  J.  W 

Neville,  J.  J 

Newberry,  I.  J 

Noland,  J.  H  

Odell,  T.C 

Owen,  John 

Pate,  J.  Thomas. . . 
Patterson,  W.  C. . . 

Phillips,  A.  R 

Phillips,  D.  Arthur. 

Phillips,  T.P 

Pooser,  George  H. . 

Pooser,  M.  H 

Porter,  James  S. . . 
Porter,  John  A. . . . 

Power,  W.  C 

Price,  E.  G 

Pritchard,  OH... 

Ray,  J.  L 

Raysor, Thomas. . . 

Rice,  John  A 

Richardson,  W.  R. 
Rogers,  J.  Marion. 

Rogers  W.  A 

Ron  n tree,  0.  N 

Rushton,  J.  E 

Shatter,  G.  R 

Shell,  John  W  .... 

Sifly.J.L 

Smith,  Charles  B. . 
Smith,  James  F.  . . 
Stack  house,  R.  E.. 

Stafford,  A.  J 

Steadman,  J.  M  . . . 
Stevenson.  J.  J. . . . 

Spigner,  R.  W 

Stokes,  A.  J 

Stokes,  G.  Edwin.. 

Stokes,  J.  L 

Stokes,  Peter 

Stokes,  W.  S 

Stoll,  J.C 

Tavlor,  E.  P 


Post  Office 
Address. 


Indiantown 

Charleston  .... 

Ridgeland 

Smithville 

Beaufort 

Columbia 

Anderson 

Gaffney 

Gourdin 

Georgetown 
Orangeburg. 
Camden 
Cureton's  Store., 

Lewiedale 

Landrum'a 

Greer's 

Branc'iville 

Westminster 

Lynchburg 

Marion 

Sumter 

Prosperity 

Abbeville 

Pacolet 

Lyons 

Columbia 

Charleston 

Mullins 

Spartanburg 

Parksville 

Oswego 

Princeton 

Fountain  Inn. . . 

Irino 

Spartanburg 

Spartanburg 

Johnston 

Cheraw  

Charleston 

Blackstock  .... 

Jonesville 

Laurens  

Springfield 

Bennettsville  . . . 

Rembert , 

Conway 

Ninety-six 

McCormick 


—  Z 


Dec, 
Dec, 
Nov., 
Nov., 
Dec, 
Dec, 
Dec, 
Dec, 
Dec, 
Dec, 
Dec, 
Dec, 
Feb., 
Nov., 
Nov., 
Dec, 
Dec, 
Dec, 
Dec, 
Feb., 
Nov., 
Dec, 
Feb., 
Nov., 
Dec, 
Dec, 
Dec, 
Nov., 
Dec, 
Dec, 
Dec, 
Nov., 
Nov., 
Dec, 
Dec, 
Jan., 
Nov., 
Dec, 
Dec, 
Nov., 
Nov., 
Nov., 
Dec, 
Dec, 
Dec, 
Nov., 
Dec, 
Nov., 


S93 

879 
888 
859 
878 
880 
874 
S7:; 
890 
885 
885 
877 
836 
892 
890 
874 
872 
873 
877 
841 
857 
870 
841 
8S8 
850 
886 
878 
889 
872 
874 
881 
888 
889 
890 
882 
842 
sss 
863 
885 

892 

892 
859 
893 

874 
893 
889 
858 

sss 


10 


11 


20 


12 


1 
2      21 


39 


12 


11 


D 
E 
E 

S'd 
E 

S'y 

S'd 

s'd 

E 

E 

P.  E 

E 

S'd 
D 
E 
E 
E 
E 
E 

S'd 

RE 

E 

S'd 
E 
E 
E 
E 
D 
E 
E 
E 
E 
E 
E 
E 

S'd 
!•; 

E 
E 

D 
D 
E 
D 
E 
D 
E 
E 
E 


346 


APPENDIX. 


CONFERENCE  REGISTER  AND  DIRECTORY  FOR  1896.— Continued. 


Names. 


Thacker,  J.  H 

Tiller,  Dove 

Tray  wick,  J.  B 

Vaughn,  S.  D 

Waddell,  G.  H.... 

Wait,  W.  L 

Walker,  Arthur  C. 

Walker,  A.  W 

Walker,  George  W. 
Wannamaker,  T.  E. 
Watson,  Artemas  B. 

Watson,  E.  O 

Watson,  G.  Pierce. 

Weber,  S.  A 

Wharton,  W.  B  . . . 
Whittaker,  G.  R... 

White,  J.  A 

White,  T.  J 

Wiggins,  C.  E 

Wiggins,  W.  E  . . 
Wilkes,  E.  Alston. 
Williams,  W.  W... 
AVillson,  John  O  . . 

Wilson,  J.  B 

Winn,  W.  C 

Wood,  John  A  . . . . 
Workman,  J.  J.. . 

Wright,  W.  A 

Wroton,  AV.  H.... 

Yongne,  J.  C 

Yongue,  R.  A 

Zimmerman,  S.  H . 


Post  Office 
Address. 


Hickory  Grove . . 

Newberry 

Clio 

Denny  'sX  Roads 

Columbia 

Barnwell 

St.  George's 

Pickens 

Augusta,  Ga 

Orangeburg 

Summerton. 
Orangeburg 

Anderson , 

Lancaster 

Greenwood.  . . . 

Centenary 

Savage , 

Columbia , 

Ehrhardt 

Orangeburg.  .  .  . 

Lamar 

Latta 

Greenville 

Marion , 

Ridgeway 

Fairview 

Lancaster 

New  Zion 

Hampton 

Bowman 

Rocky  Mount .. 
Pendleton 


a  ? 

Ed  53 


Dec, 
Nov., 
Nov., 
Dec, 
Dec, 
Nov., 
Dec, 
Nov., 
Dec, 
Dec, 
Nov., 
Dec, 
Dec, 
Dec, 
Nov., 
Dec, 
Nov., 
Nov., 
Nov., 
Nov., 
Nov., 
Dec, 
Dec, 
Dec, 
Dec, 
Dec, 
Dec, 
Nov., 
Dec, 
Dec, 
Nov., 
Nov., 


1891 

1871 
1865 
1874 
1884 
1887 
1875 
1857 
1S73 
1868 
1889 
1885 
1883 
1862 
1892 
1883 
1892 
1892 
1854 
1892 
1888 
1874 
1873 
1871 
1891 
1860 
1860 
1888 
1879 
1884 
1887 
1890 


is 


12 
3 

7 
20 

19 
4 

11 

28 
7 

16 

7 

8 

1  4 


a  I 


£  © 


II 


10 


26 


16 


E 
E 
E 
E 
E 
E 
E 
S'd 
E 

S'y 

E 
E 
E 
E 
D 
E 
D 
D 
E 
D 
E 
E 
E 
P.  E 
E 
S'd 
S'd 
E 
E 
E 
E 
E 


PREACHERS  ON  TRIAL. 

First  Year.— Sidi  B.  Harper,  L.  Inabinet,  D.  W.  Keller,  W.  C.  Kirkland, 
John  C.  Roper,  F.  H.  Shuler,  Foster  Speer,  W.  H.  Thrower. 

Second  Year.— J.  G.  Beckwith,  R.  C.  Boulware,  C.  B.  Burns,  H.  J.  Cauthen, 
C.  C.  Herbert,  G.  C.  Leonard,  B.  M.  Robertson,  J.  R.  Sojourner,  Henry  Stokes, 
W.  B.  Verdin,  J.  F.  Way. 

SUPPLIES. 

J.  C.  Abney,  S.  D.  Bailey,  T.  L.  Belvin,  W.  R.  Buchanan,  W.  A.  Faerey,  J. 
T.  McFarlane,  J.  R.  F.  Monts,  J.  L.  Mullinix,  J.  M.  Shell,  I.  E.  Smith,  J.  C. 
Welch,  J.  N,  Wright. 


REGISTER  AND  DIRECTORY.  347 

LAY  MEMBERS. 

Charleston  District. — William  Stokes,  B.  Greig,  M.  H.  Carter,  J.  S.  Wimberly. 

Cokesbury  District. — Thomas  W.  Keitt,  J.  B.  Humbert,  J.  G.  Jenkins,  R.  W. 
Major. 

Columbia  District— ~R.  H.  Jennings,  J.  C.  Abney,  L.  B.  Haynes,  A.  M. 
Boozer. 

Florence  District— G.  H.  Hoft'meyer,  G.  A.  Perritt,  J.  G.  McCall,  J.  A.  Kelly. 

Greenville  District. — G.  E.  Prince,  J.  G.  Clinkscales,  B.  F.  Few,  R.  Aber- 
crombie. 

Marion  District.— L.  H.  Little,  C.  N.  Rogers,  J.  Smith,  W.  J.  Adams. 

Orangeburg  District— H.  I.  Judy,  A.  C.  Dibble,  J.  B.  Guess,  J.  E.  Smook. 

Rock  Hill  District.— I.  M.  Yoder,  F.  M.  Hicklin,  J.  M.  Riddle,  W.  S.  Hall,  Jr. 


348 


APPENDIX. 


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SESSIONS  OF  THE  CONFERENCE. 


351 


VII. 

SESSIONS  OF  THE  SOUTH  CAROLINA  CONFERENCE. 


Charleston,  S.  C 

Charleston,  S.  C 

Charleston,  S.  C 

Charleston,  S.  C 

Charleston,  S.  C 
6  Charleston,  S.  C 

Charleston,  S.  C  - 
8  Finch's,  in    fork    of 
Saluda  and  Broad 
rivers 

Charleston,  s.  C 

Charleston,  S.  C 

Charleston,  S.  C 

Charleston,  S.  C 

Charleston,  S.  C 

Charleston,  S.  C 

Camden,  S.  C 

Camden,  S.  C 

Camden,  S.  C 

Augusta,  Ga 

Charleston,  S.  C  

Camden,  S.  C 

Sparta,  Ga 

Charleston,  S.  C 

Liberty  Chapel,  Ga.. 

Charleston.  S.  C 

Columbia,  s.  c 

Camden,  S.  C 

Charleston,  S.  C 

Fayetteville,  N.  C  ... 

Milledgeville,  Ga 

Charleston,  S.  C  

Columbia,  S.  C 

*Ausueta,  Ga 

Camden,  S.  C 

Charleston,  S.  C 

Columbia,  8.  C 

Augusta,  Ga 

Savannah,  Ga 

Charleston,  S.  C 

^Wilmington,  N.  C.. 

Milledgeville,  Ga 

Augusta,  Ga 


Mch. 
Mcli. 
Mch. 
Feb. 
Feb. 
Feb. 
Dec. 


22,  17S7 
12,  1788 
17,  17811 
15,  1790 
22,  1791 
14,  1792 
24,  1792 


Coke  and  Asbury Not  known 

Francis  Asbury 

Coke  and  Asbury.... 

Francis  Asbury 

Coke  aud  Asbury  ... 

Francis  Asbury 

Francis  Asbury 


Camden,  S.  C 

Charleston,  S.  C 

JColumbia,  S.  C  

Fayetteville,  N.  C  ... 

Darlington,  S.  C 

Lincolnton,  N.  C 

Charleston,  S.  C 

Columbia.  S.C 

Charleston,  S.  C 

Wilmington,  N.  C  ... 
Columbia,  S.  C 

heraw,  S.  C 

harleston,  S.  C 

Camden,  8.  C 

Charlotte,  N.  C 

Cokesbury.  S.  C 

Georgetown,  S.  C 

Columbia,  S.  C 

Fayetteville,  N.  C  ... 


Jan. 
Jan. 
Jan. 
Jan. 
Jan. 
Jan. 
Jan. 
Jan. 
Jan. 
Tan. 
Jan. 
Jan. 
Dec. 
Dec. 
Dec. 
Dec. 
Dec. 
Dec. 
Dec. 
Dec. 
Ian. 
Dec. 
Dec. 
Dec. 
Jan. 
Dec. 
Jan. 
Jan. 
Feb. 
Feb. 
Feb. 
Feb. 
Jan. 
Jan. 


Feb. 
Jan. 
Jan. 
Jan. 
Jan. 
Jan. 
Feb. 
Feb. 
Feb. 
Jan. 
Jan. 
Jan. 
Jan. 
Feb. 
Jan. 
Feb. 
Feb. 
Dec. 
Dec. 


1791  Francis  Asbury 

179.">  Francis  Asbury 

179U  Francis  Asbury 

C97  Coke  and  Asbury 

1798  Jonathan  Jackson 

1799  Francis  Asbury 

1*00  Francis  Asbury 

1801  Asbury  and  Whatcoat... 

1802  Francis  Asbury 

180:;  Francis  Asbury 

1801  Coke  and  Asbury 

1805  Asbury  and  Whatcoat.... 
18o5  Asbury  and  Whatcoat.... 
18i.iii  Francis  Asbury 

1807  Francis  Asbury 

1808  Asbury  and  McKendree., 

1809  Asbury  and  McKendree. 

1810  Asbury  and  McKendree., 

1811  Asbury  and  McKendree., 

1812  Asbury  and  McKendree., 
1*14  Asbury  and  McKendree., 

1814  Asbury  and  McKendree. 

1815  William  McKendree 

1816  McKendree  and  George., 

1818  William  McKendree 

1818  R.  E.  Roberts , 

1820  Enoch  George 

1521  Enoch  George 

1522  McKendree  and  George. 

1823  B.  U.  Roberts 

1824  Enoch  Ceorge 

1825  R.  R.  Roberts 

1826  Joshua  Soule 

1S27  McKendree, Roberts, and 

Soule 

1828  Joshua  Soule 

1829  William  McKendree 

1830  Joshua  Soule 

1831  W.  M.  Kennedv 

1832  Elijah  Hedding 

1833  J.  <).  Andrew 

1834  Emory  and  Andrew 

1835  J.  O.  Andrew 

1836  J.  O.  Andrew 

1S37  Malcolm  McPberson 

1838  Thomas  A.  Morris 

1839  J  O.  Andrew 

]S40  Thomas  A.  Morris 

1841  J.  O.  Andrew 

1542  15.  Waugb 

1543  J.  O.  Andrew 

1844  Joshua  Soule 

1844  Joshua  Soule 

lsi.il.I.  O.  Andrew 


Not  known 
Not  known 

Not  known 

Not  known 
Not  known 
Not  known 


Not  known 

Not  known 

Not  known 

Not  known 

Not  known 

Jesse  Lee 

Jesse  Lee 

Jeremiah  Norman 

N.  Snethen 

N.  Snethen 

N.  Snethen 

John  McVean 

James  Hill 

Lewis  Myers 

Lewis  Myers 

W.  M.  Kennedy... 
W.  M.  Kennedy... 
W.  M.  Kennedy.... 
W.  M.  Kennedy. 
W.  M.  Kennedy. 
W.  M.  Kennedy.... 

A.  Tallev ".... 

A.  Tallev 

A.  Tallev 

S.  K.  Hodges 

S.  K.  Hodges 

W.  M.  Kennedy... 
W.  M.  Kennedy... 
W.  M.  Kennedy... 
W.  M.  Kennedy... 
W.  M.  Kennedy.... 
W.  M.  Kennedy.... 
W.  M.  Kennedy.... 


S.  K.  Hodges 

S.  K  Hodges 

W.  M.  Kennedy.... 

John  Howard 

S.  W.  Capers 

W.  M.  Wight  man. 
W.  M.  Wightman. 
W.  M.  Wightman. 
W.  M.  Wightman. 
W.  M.  Wightman. 
W.  M.  Wightman. 
William  Capers.... 
W.  M.  Wightman. 
W.  M.  Wightman. 

J.  H.  Wheeler 

J.  H.  Wheeler 

J.  H.  Wheeler 

•I.  II.  Wheeler 

J.  H.Wheeler 

1\  A.  M.  Williams. 


2.0 

2,246 

3,08 

2,902 

3.830 

3.055 

3,371 


5,192 
4,428 

3,802 

3,715 

4.457 

4,806 

4.S02 

4.745 

5,663 

9,256 

11,064 

12,258 

12,065 

12,4S4 

14.417 

10.344 

17.788 

19,404 

20.S03 

23,900 

23.711 

23.240 

25,005 

22.3S3 

20.905 

21.059 

21.221 

22.1(15 

21,29(1 

23.121 

24.909 

27.75H 

28,405 

29,419 
35,173 
3S.70S 
40,335 
2(1.513 
21.731 
24,773 
25,1  SI 
23.789 
24,110 
23,015 
24.010 
24,75(1 
20,974 
20,945 
27,475 
30,540 
31,568 

12.31  111 

13,387 


141 
224 
290 
49(1 
699 
742 
826 


1,220 

1,116 

971 

1,038 
1,381 
1,385 
1.535 
1.562 
1,780 
2,815 
3,456 
3.S31 
4.3S7 
4.432 
5,111 
6.284 
8,202 
9.129 
11,003 
13.771 
14,348 
14,527 
10,429 
10,789 
11,714 
11,587 
11.748 
12.4S5 
12.90(1 
13.S95 
14.700 
15.293 
15,708 

16,552 
18.475 
21,300 
24,554 
19,144 
20,197 
22.336 
22.788 
22,737 
23,643 
23.100 
23,498 
24,S22 
27.630 
: '0.4  si 
30,830 
33.375 
37,952 
39,495 
41.074 


Removed  from  Louisville,  Ga.     t  Removed  from  Fayetteville,  N.  C.    }  Georgia  Conference  set  off. 


352  APPENDIX. 

SESSIONS  OF  THE  SOUTH  CAROLINA  CONFERENCE.— Conlinutd. 


89 

90 

9J 

92 

93 

94 

95 

96 

97 

98 

9:  i 

100 

10] 

102 

103 

104 

105 

106 

107 

108 

109 

110 

111 


Charleston,  S.  C 

Wilmington,  N.  C... 
Spartanburg.  S.  C  ... 

( :  am  den,  S.  C 

Wiidesboro,  X.  < ' 

Georgetown,  S.  (  

Sumter    S.  C 

Newberry,  S.  C 

Columbia,  S.  C 

Marion,  S.  C 

Yorkville,  S.  C 

Charlotte,  X.  C 

Charleston,  S.  <    

Greenville,  S.  C 

Columbia,  S.  C 

( Ihester,  S.  c 

Spartanburg,  S.  C  ... 

Sumter,  S.  C 

Newberry,  S.  C 

Charlotte,  N.  C 

Marion,  s.  (  

Morgauton,  X.  C 

Abbeville,  S.  C 

*Cheraw,  s.  C 

Charleston,  S.  i    

Spartanburg,  S.  <  ... 

Anderson.  S.  I    

Sumter,  S  C  

Greenville.  S.  (  

Orangeburg,  s.  C 

Chester,  S.  C 

Columbia,  S.  C  

Newberry,  S.  C 

Charleston,  S.  C  

Marion,  S.  C 

Union,  S.  C 

Greenville.  S.  ( 

Sumter,  S.  C 

i  harleston,  S.  i  

Columbia,  s.  c 

Orangeburg,  s.  (  

Spartanburg,  S.  <    ... 

Winnsboro,  S.  C 

Camden,  s.  ( ' 

Anderson.  S.  C 

Darlington,  S.  C 

Charleston,  S.  C 

Sumter.  S.  C 

Laurens.  S.  C 

Rook  Mill,  s.  C 

Abbeville,  S.  C 


Jan. 
Jan. 
Dec. 
Dec. 
Dec. 
Dec. 
Jan. 
Nov. 
Nov. 
Xov. 
Nov. 
Nov. 
Dee. 
Xov. 
Dec. 
Dec. 
Dec. 
Dec. 
Xov. 
Xov. 
Dec. 
Dec. 
Dec. 
Dee. 
Dec. 

Dc:-. 

Dee. 
Dee. 
Dec. 
Dec. 
Dec. 
Dee. 
Dee. 
Dec. 
Dec. 
Dec. 
Dec. 
Dec. 
Dec. 
Dec. 
Dec. 
Xov. 
Xov. 
Xov. 
Nov 
Dec. 
Xov. 
Dec. 
Nov. 
Dec. 
Dec. 


184 

18* 

1848 

1849 

1850 

1851 

is:,.; 

1853 

1854 

1855 

1 556 

1857 

1858 

1859 

1860 

1851 

1802 

1803 

1864 

1805 

1866 

1867 

1868 

1869 

1870 

1X71 

1x72 

1873 

1X74 

1875 

1870 

1877 

l'>7x 

1X79 

1880 

1881 
1882 
1883 
1  ,84 
18x5 
1X83 
L887 
1X88 
1889 
1X9(1 
1891 
1892 
1803 
1894 
1895 
ix<m 


William  Capers 

J.  O.  Andrew 

William  Capers 

J.  (>.  Andrew 

R.  Paine 

J.  O.  Andrew 

William  Capers 

R.  Paine 

G.  F.  Pierce 

John  Early 

J.  O.  Andrew 

R.  Paine 

J.  O.  Andrew 

John  Early 

R.  Paine.." 

J.  O.  Andrew 

John  Early 

G.  1".  Pierce 

G.  F.  Pierce 

G.  F.  Pierce 

William  M.  Wightman... 

D.  S.  Doggett 

William  M.  Wightman... 

H.  H.  Kavanaugh 

G.  F.  Pierce 

R.  Paine 

R.  Paine 

H.  N.  MeTveire 

E.  M.  Marvin 

J.  ( '.  Keener 

H.  H.  Kavanaugh 

D.  3.  Doggett 

W.  M.  Wiuhrman 

W.  M.  Wightman 

A.  M,  Shipp 

G.  F.  Pierce 

H.N.  MeTveire 

A.  W.  Wilson 

II.  X.  MeTyeire 

.!.  C.  Keener 

J.  C.  Granbery 

II.  X.  MeTveire 

John  C.  Keener 

John  C.  Keener 

W.  W.  Duncan 

J.  C.  Granbery 

E.  R.  Hendrix 

E.  R.   Mendrix 

J.  ('.  Keener 

C.  B.  Galloway 

J.  C.  Granbery 


M.  Williams 
M.  Williams 
M.  Williams 
M.  Williams 
M.  Williams 
M.  Williams 
M.  Williams 
M.  Williams 
M.  Williams 
M.  Williams 
M.  Williams 
M.  Williams 
Mood  

Mood 

Mood 

Mood 

Mood 

Mood 

Mood 

Mood 

Mood 

Mood 

Kennedy 

Kennedy 

Kennedy 

Kennedy 

.  Power 

,  Power 

,  Power 

.  Power 

.  Power 

.  Power 

Power 

Power 

.  Power 

.  Power 

.  Power 

Power 

Power 

.  Power 

.  Power 

Chreitzberg. 
Chreitzberg. 
Chreitzberg 
Chreitzberg. 
Chreitzbei  g. 
Chreitzberg. 

Watson 

Watson 

Watson 

Watson 


32.000 
33.023 
33.:,8<l 
34,477 
31,143 
32.020 

33,054 

34,621 

34.938 

3^733 
37,095 

38.294 

39.935 

3X.018 

37,686 

39,304 

40,920 

10,593 

40.240 

38,647 

40,577 

42.920 

32.371 

34.872 

3U03 

36,550 

3:  i.o83 

40.829 

41,886 

43.341 

44.435 

44,904 

16,618 

47.980 

49,280 

50,831 

."2.024 

54.061 

62,142 

63.31 

65,618 

07.300 

07.299 

69,514 

7(1.002 

71.791 

71.535 

72,651 

72.60.- 


40.975 
40,9X8 
41,888 
41,017 
37.840 
37.48  1 
40,350 
42.280 
45.261 
43.688 
43.350 
4. -,.10(i 
40.74K 
48.583 
49.774 
48,759 
4.1.767 
42.400 
47.461 

2  (.282 

16,390 

8,270 

2.417 

1,536 

1,334 

660 

648 

424 

i  35 

384 

360 

224 


A  large  section  in  S'ate  of  North  Carolina  transferred  to  the  North  Carolina  Conference. 


NECROLOG1CAL    RECORD. 


353 


VIII. 

NECROLOGICAL  RECORD:  THE  DEAD  OF  THE  SOUTH  CAROLINA 
CONFERENCE,  1788  TO  1890. 


Wool  man  Hiekson 

John  Major 

Henry  Bingham 

James  Connor 

Wyatt  Andrews 

John  Tunnell 

Lemuel  Andrews 

Benjamin  Carter 

Hardy  Herbert 

Richard  Ivy 

Reuben  Ellis 

James  King 

John  N. Jones 

James  Tolleson 

Moses  Wilson 

Benjamin  Jones 

Tobias  Gibson 

Nicholas  Watters 

George  Dougherty 

Bennett  Kendrick 

Thomas  Dickinson 

Samuel  Mills 

Jacob  Rumph 

Lewis  Hobbes 

Richmond  Nolley 

William  Partridge  .... 

Anthony  Senter 

Henry  Fitzgerald 

Charles  Dickinson 

John  Dix 

Benjamin  Crane 

Daniel  Asbury 

Isaac  Oslin 

James  Norton 

Benjamin  Rhodes 

Isaac  Hartley 

John  L.  Greaves 

John  Gamewell 

Asbury  Morgan 

John  Coleman 

George  Hill 

John  Honour 

Thomas  L.  Wynn 

Trist.  Stackhouse 

Absalom  Brown 

James  J.  Richardson 

Thomas  Neill 

Isaac  Smith 

Josiah  Freeman 

Parley  W.  Clenny 

George  W.  Huggins... 

Samuel  Boseman 

Angus  MePherson 

Thomas  C.  Smith 

Benjamin  Bell  

John  Bunch 

Thomas  D.  Turpin 

William  M.  Kennedy.. 
Christian  G.  Hill........ 

Jehu  G.  Postell 

Bartlett  Thomason 

John  N.  Davies 

Jacob  Nipper 

AbelHoyle 

Newton  Gouldelock  ... 

23 


Place  of  Birth. 


Virginia 

Buckingham  Co.,  Va.. 


In  the  West 

North  Carolina. 


North  Carolina. 
(Gloucester,  Va.. 

Virginia 

South  Carolina. 


Georgetown  Co , 

Marion  Co 

Anne  Arundel  Co.,Va, 

New  berry 

Virginia 

North  Carolina 

Northampton,  N.  C 

Orangeburg  Co 

Burke  Co.,  Ga 

Virginia 

Sussex  Co.,  Va 

Lincolnton,  N.  C 

North  Carolina 

Moore  Co.,  N.  C 

Robinson  Co.,  N.  C  .... 


Fairfax  Co.,  Va.. 


Greenville 

South  Carolina 

South  Carolina 


Mecklenburg  Co.,  N.C. 


Charleston 

Charleston 

Abbeville  Co 

South  Carolina 

Fairfield  Co 

Marion  Co 

Burke  Co.,  N.  C 

Virginia 

Oglethorpe  Co.,  Va 

Union  Co.,  N.  C 

Marion  Co 

North  Carolina 

Cumberland  Co.,  N.  C 
Richmond  Co.,  N.  C  .. 
Montgomery  Co., N.C 

Charleston 

Maryland  

North  Carolina 

Charleston 

York  Co 

Laurens  Co 

Mecklenburg  Co.,  N.C 

Richland  Co 

Lincoln  Co.,  N.  C 

Union  Co 


L782 

17s:; 
1 785 
L787 
1789 
1777 
17S7 
17x7 
17S8 
1781 
1777 
1794 
1790 
I7!H 
1795 
1801 
171(2 
1776 
L798 
17!  I'.  I 
is  1 1 
1802 

I  NUN 
lsr.s 

INI  IS 

L780 

I  si  l!l 
|N]s 
!NH 
|N]N 

L823 

178! 
1821 
I  si  ii ; 
L818 

l.v: 

|N]S 

L800 
1818 

1X2 

1819 

182] 
1817 

1830 
]s2s 
1820 
1820 
17N4 
1822 
1832 
in:;:: 
1833 
1X20 
182N 
1820 
1812 
1820 
180i 

1X18 

1836 

1X33 
1834 
1830 
183' 

1S42 


Time  of  Death. 


Nov.     20, 


Feb., 

Sept. 
July 
Aug., 


April  5, 
Aug.  10, 
March  23, 

April      5, 


June 
Sept. 


Nov. 
May 
Dec. 
Sept. 
Sept. 
June 


24, 


26, 


Oct.        7. 
Sept.    25. 


sept. 
Oct. 


July 

July 
July 
Nov. 
Oct. 
Oct., 


L9, 


27, 


Nov. 
Nov. 
Jan. 
Sept. 
July 
Feb. 
Aug. 
April, 


June, 


Sept.      8, 


1788 

1788 

1788 

1789 

I  7!  Ni 

17011 

1700 

1702 

1794 

1790 

1700 

179 

1708 

1800 

1803 

1804 

1804 

1804 

1807 

1807 

1811 

lxll 

1812 

1X14 

1815 

1817 

1817 

1819 

1X20 

1X23 

1X24 

1825 

1825 

1X25 

1820 

1X20 

1826 

IsJN 
IN2N 

1828 

1X20 
1830 
1x30 
1X31 
1S33 
1833 
1833 
1834 
1834 
1835 
1835 
1835 
1830 
1X37 
1838 
1838 
1838 
1X4(1 
1X40 
1841 
1841 
1X44 
1844 
1X44 
1845 


Place  ol  Burial- 


New  York,  N.  Y. 
Lincoln  Co.,  Ga. 
Cattle  Creek  CampG. 
Augusta.  Ga. 
Cherokee. 

Sweet  Springs,  Tenn. 
San  tee. 

Washington,  Ga. 
Norfolk.  Va. 

ssex  Co.,  Va. 
Baltimore,  Md. 
Bethel,  Charleston. 
Bethel,  Charleston. 
Portsmouth,  Va. 
Kershaw  Co. 
Bladen  Co.,  N.  C. 
Natchez,  Miss. 
Bethel,  Charleston. 
Wilmington,  N.  C. 
Marlboro  Co. 
Cypress  Ct. 
Camden. 

Bethel,  Charleston. 
Georgia. 

Catahoula  Parish,  La. 
Sparta,  Ga. 
Georgetown. 
Bethel,  Charleston. 
Washington  Co.,  Ga. 
North  Carolina. 

Catawba  Co.,  N.  C. 

Columbia. 

Georgetown. 

Georgetown. 

Near  ( lonwayboro. 

Bethel,  Charleston. 

Milledgeville,  Ga. 
Trinity.  Charleston. 
Camden. 
Cypress  Ct. 
Montgomery  Co.,  N.  C. 
Lincolnton,  N.  C. 
Newberry. 
Georgia. 
(  olumhia. 

Rembert's,  Sumter  Ct. 
Horry  Co. 

Richmond  Co.,  N.  C. 
Ebenezer,  Newberry. 
Montgomery,  N.  C. 
Anson  Co.,  N.  C. 
Rehoboth,BerkeleyCt. 
Lowmlesville. 
Columbia. 
Bethel.  Charleston. 
Charleston. 
Orangeburg  Co. 
Columbia. 
Darlington,  C.  II. 
Union  Co.,  N.  C. 
Union  Co. 


354 


APPENDIX. 
NECROLOGIOAL  RECORD.— Continued. 


John  McMakin 

John  S.  Capers 

James  Jenkins 

John  Tarrant 

Joseph  Moore 

Reddick  Bunch 

Daniel  G.  McDaniel... 

Samuel  Dunwody 

Campbell  Smith 

William  Capers 

James  Daunelly 

Jacob  Hill 

Samuel  W.  Capers 

John  W.J.  Harris 

William  M.Easterling 
Edward  D.  Boyden.   . 

Charles  S.  Walker 

John  A.  Minnick 

Frederick  Rush 

William  E.  Boone 

James  L.  Belin 

J.T.  DuBose 

William  J.  Jackson.... 

Hugh  E.  Ogburn 

Henry  Bass 

Reddick  Pierce 

Charles  F.  Campbell... 

A.  H.  Harmon 

G.  G.  W.  Du  Pre'e 

Henry  II.  Durant 

Addison  P.  Martin 

J.  L.  McGregor 

P.  A.  M.  Williams 

Lindsey  C.  Weaver 

A.  B.  MeGilvray 

George  W.  Moore 

James  F.  Wilson 

William  C.  Kirkland.. 

William  M.  Wilson 

Algernon  S.  Link 

Samuel  Townsend 

Daniel  N.  Ogburn 

William  A.  McSwain.. 

Billiard  C.  Parsons 

Cornelius  McBeod 

John  D.  W.  Crook 

J.  Wesley  Miller 

W.  A.  Hemingway , 

Tracy  R.  Walsh 

William  Crook 

John  P.  Morris , 

Bond  English 

Hartwell  Spain , 

James  Stacy 

Alexius  M.  Forster 

Robert  J.  Boyd 

W.  A.  Gamewell 

M.  G.  Tuttle 

Evan  A.  Lemmond 

John  R.  Pickett 

Edward  G.  Gage 

Alexander  W.  Walker 

Charles  Betts 

A.  L.  Smith 

C.  Thomason 

N.  Talley 

Charles  Wilson 

J.  Lee  Dixon 

C.  H.  Pritchard,  Jr 


Place  of  Birth. 


North  Carolina 

South  Carolina , 

Marion  Co 

Virginia 

Virginia 

South  Carolina 

Georgetown,  D.  C  ... 

Chester  Co.,  Pa 

.Marlboro  Co , 

St.  Thomas  Parish... 
Columbia  Co.,  Ga.... 

Anson  Co.,  N.  C , 

Georgetown  , 

Union  Co 

Colleton  Co 

Charleston  

Charleston 

Kdgefield 

Orangeburg  Co 

Hamlin,  N.  C 

All  Saints'  Parish  ... 

Darlington  Co 

Jackson  Co.,  Ga 

South  Carolina 

Berlin.  Conn 

Halifax  Co.,  N.  C 

Marion  Co 

Cleveland,  N.  C 

Greenville 

Horry  Co 

Laurens  Co 

Anson  Co.,  N.  C 

Colleton  Co 

Spartanburg  Co 

Isle  Skye,  Scotland.. 

Charleston 

Marlboro  Co 

Barnwell  Co 


Catawba  Co.,  N.  C. 

Marlboro  Co 

Chesteriield 

Stanley  Co.,  N.  C... 

Sumter  Co 

Montgomery,  N.  C. 

Orangeburg  Co 

Charleston 

Black  Mingo 

South  Carolina 

Chester  Co 

Devon,  England 

Kershaw  Co 

Wake  Co.,  N.  C, 

Catawba  Co..  N.  C... 

Brunswick,  N.  C 

Chester  Co 

Darlington  Co 

Caldwell  Co.,N.  C... 

Union  Co.,  N.  C 

Fairfield  Co 

dnion  Co 

Charleston 

North  Carolina 

Marlboro  Co 

Greenville  Co 

Richmond,  Va 

Barnwell  Co 

Kershaw  Co 

Fayetteville,  N.  C... 


183' 
1846 

171)2 
1809 

1791 

1S50 
1811 
1806 

1834 

1st  is 

1818 

1811 

1S2S 

1848 

1851 

1854 

1834 

183' 

1820 

1850 

1811 

1853 

1827 

183s 

1811 

1805 

1S59 

1X48 

1X50 

1834 

1X47 

185 

183' 

1X59 

1X32 

182, 

1800 

183' 

1860 

1X50 

1X30 

1X53 

1X30 

1847 

1837 

1851 

1850 

1X54 

1X30 

1821 

1800 

1821 

1816 

18311 

1X37 

1X34 

1834 

1X07 

1856 

1835 

1856 

1X34 

isis 

1847 

1x03 

1811 

1831 

1S72 

1873 


Time  of  Death. 


June  24, 
April  1, 
Feb.  14, 
Feb.      14, 


■July  8, 

Dec.  27, 

Jan.  29, 

April  28, 

June  16, 

June  22, 

Sept.  10, 

Sept.  29, 


Jan. 
Feb. 
Aug. 
Oct. 
May 


July  25, 

Aug.  11, 

Jan.  19, 

May  13, 

July  24, 


Aug.  20, 

Aug.  27, 

Dec.  3, 

Aug.  13, 


Jan., 

Feb.  28, 

June  9, 

Aug.  16, 

Jan.  18, 
March29, 

Sept.  11, 

Nov.  14, 

July  31, 

Jan.  1, 

Jan.  20, 

April  9, 

May  1, 


Jan. 
May 
Oct. 
Nov. 


Jan.  24, 
March  4, 
March  9, 
May  1, 
Oct.  28, 
Sept.  3, 
Oct.     30, 


Feb.  17, 
March  15, 
March27, 


Sept.  30, 

Aug.  25, 

Nov.  23, 

May  10, 

April  14, 

Dec.  19, 

Jan.  20, 


1X40 

1S46 

184 

1849 

1851 

1851 

1853 

1854 

1854 

18 

1855 

185, 

1X55 

185c 

1X55 

1851 

185; 

1858 

1X58 

1X58 

1859 

1859 

1X59 

1861 

1X00 

1X00 

1X00 

1861 

1801 

1861 

18( 

18f 

1st 

1X1 

1X03 

1X03 

1X04 

1X04 

1804 

1X04 

1805 

186, 

1800 

1X0( 

1X01 

1X01 

1X00 

1X1 

18( 

181 

1868 

1808 

180.x 

1868 

186s 

1X09 

1X00 

1X69 

1870 

1870 

1870 

1870 

1872 

1872 

1872 

1873 

1873 

1873 

1874 


Place  ol  Burial. 


North  Carolina. 
Union,  Black  Sw'p  Ct. 
Camden. 
Anson  Co.,  N.  C. 
Edgefield. 
Hardeeville. 
Camden. 

Tab'cle.  Abbeville  Ct. 
Rutherford  Co.,  N.  C. 
Columbia. 
Lowndesville. 
Catawba  Ct.,  N.  C. 
Camden. 
Columbia. 
Monroe,  N.  C. 
Charleston. 
Spartanburg. 
Waccamaw  Neck. 
Hebron, Lexington  Co. 
Aiken. 

Waccamaw  Neck. 
Darlington  Co. 
Marlboro  Co. 
Williamsburg  Co. 
Tabernacle,  Abbeville. 
Rocky  Swamp. 
Marion  Co. 
Mt.Cannel, Lancaster. 
Anson  Co.,  N.  C. 
Spartanburg. 
Laurens  Co. 
North  Carolina. 
Colleton  Co. 
Glendale. 
Greenville  Co. 
Bethel,  Charleston. 
Marlboro  Co. 
Spartanburg. 
Charleston. 
Catawba  Co.,  N.  C. 
Columbia. 
Orangeburg. 
Laurens  Co. 
Wadesboro,  N.  C. 
Richland  Co. 
Orangeburg  Co. 
Darlington  C.  H. 
Manning  C.  H. 
Bennettsville. 
York  Co. 
Darlington  C.  H. 
Sumter  C.  H.  j 
Summertoh. 
Sumter  C.  H. 
Cokesbury. 
Marion  c'H. 
Spartanburg. 
McDowell,  N.  C 
Anson  Co.,  N.  C. 
Winnsboro. 
Columbia. 
Spartanburg. 
Marion  C.  H. 
partanburg. 
Unionville. 
Columbia. 
Orangeburg. 
Columbia. 
Greenville. 


NECROLOGICAL   RECORD. 
NECR<  )LOGICAL  RECORD.— Continued. 


555 


NAME. 

Place  of  Birth. 

Time  o 

f  Death. 

< 

Place  of  BuriaV. 

1872 
1872 
1870 

1830 
1S39 
1841 
1839 

1855 
1849 

1871 
1854 
1823 
1829 
1801 
1875 
1828 
1827 
1848 
1837 
1855 
1858 
1880 
ISSO 
1S3S 
1841 
1870 
1S25 
1831 
1847 
1858 
1872 
1878 
1841 
1X30 
1873 
1841 
184'.) 
1850 
1844 
1840 
1S2S 
1X30 
1803 
1839 
1848 
18GS 
1S.JS 
1880 
1850 
1883 

1874 

29 

28 

06 
7i'i 
50 
:>o 
63 
17 
19 
69 

10 

80 

81 

71 

s:i 
71 

I'.i 
48 
IS 
39 
66 
60 
36 
85 

58 
52 

in 

:;i 
69 
83 
57 

(is 

64 
68 
76 

82 

81 

51 

01 
60 
58 
62 
60 

64 

68 

Aug.    27,  1874 
April     3,  1875 
Nov.     14,  1875 
Nov.     19,  1875 
April   10,  1877 
Aug.    27,  1877 
Oct.      17,  1877 
Dec.     23,  1877 
(Jet.      11,  1878 
Feb.       5,  1880 
May     14,  1S80 
Sept.    29,  ISSO 
Oct.       6,  1S81 
Mav     19,  1882 
Feb.      15,  1882 
Jan.     12,  1883 
Jan.     13,  1SS4 
May     22.  1884 
June    14,  1884 
Aug.    25,  1884 
April     4,  1884 
Aug.     17,  1884 
Jan.     28,  1885 
Feb.,          1885 
April   15,  1885 
June      6,  1880 
May     22,  1886 
Aug.    20,  1880 
Feb.     14,  1886 
Dec,          1885 
Jan.     28,  1886 
Jan.       5,  1887 
Jan.     23,  1887 
May       1,  1887 
June    27,  1887 
Sept.    11,  1887 
Jan.       4,  1888 
July     12,  1888 
Dec.       5,  1888 
Jan.     10,  1889 
Nov.      6,  1889 
June    11,  1889 
March  24,  1889 
July      1,  1890 
Dec       1,  1890 
Aug.      2,  1891 
Aug.    25,  1891 
Dec.       2,  1891 
Feb.       9,  1891 
Julv     29,  1892 
Jan.      19,  1892 
March  19,  1892 

Conwayboro. 

J.  Claudius  Miller 

A.  McCorquodale. 

Argyllshire,  Scotland .. 

Bishopsville. 

T.  S.  Daniel 

Edgefield 

Marlboro. 

CypressCampGround. 

Marlboro  Co 

Cokesbury. 

Benjamin  Boozer 

Wm.  M.  Wightman. 

Newberry  Co. 

Lincoln  Co.,  N.  C 

Montgomery  Co.,  N.  C. 

Spartanburg. 

Orangeburg  Co. 

Charlotte,  N.  C 

Robert  L.  Harper 

William  P.  Mouzon 
John  W   Kellv 

Charleston 

Bamberg. 
Orangeburg  Co. 

Ilugh  A.  C.  Walker.... 

Antrim  Co.,  Ireland... 

Marion  Co. 

George  H.  Wells 

Marcus  A.  McKibben.. 
C.  D.  Rowell 

Mecklenburg  Co.,  N.C. 

Barnwell. 

Daviil  D.  Bvars 

Chester  Co 

Spartanburg. 

Sumter. 
Columbia. 

Lewis  M.  Little 

William  Martin 

Lincoln  Co.,  N.  C 

Mecklenburg  Co.,  N.C. 

J.  Emory  Watson 

Laurens  Co 

Chester. 

Elias  J.  Meynardie 

William  Thomas 

Lien  Regis,  England... 
Edgefield  Co...." 

(  larendon  Co. 

Allen  A   Gilbert 

Charleston  Co 

Davie  Co.,  N.  C 

Lamar. 

Aiken  Co. 

1849 
1844 

J.  L.  Shnford 

Cleveland  Co.,  N.  C... 

J  15  Piatt 

1805 
1x33 

18511 

IS53 
1854 
1809 
1839 
1854 
1844 
1847 
1818 

Jan       17,  1893 
April  27,  1893 
Aug.     16,  1893 
Nov.       3,  1893 
Jan.     28,  1894 
Feb.     25,  1894 
July     16,  1894 
Sept.      8,  1894 
Sept.    10,  1894 
Dec.     11,  1895 
Jan.     25,  1895 
April     6,  1895 
March  5, 1890 
March  8,  1890 
April   IS,  1896 
May     31,  1890 
Nov.     23,  1896 

07 
81 
56 

65 
62 

55 

66 
69 

18 

17 
19 

Sandy  Run. 
Spartanburg. 
Rock  Hill. 

J  W   McRoy 

Hampton  Co 

Caldwell  Co.,  N.  C 

Ninety-Six. 

Kershaw. 

J.  M  Bovd.  .. 

Spartanburg. 

R.  N.  Wells 

Milledgeville,  Ga 

Greenville. 

Greenville. 

R.  P.  Franks 

Laurens  Co 

Lowndesville. 

Lake  City. 

C   H   Pritchard 

Abbeville. 

1835 
1847 
1871 

is.-,n 

Raleigh,  N.  C. 

Spartanburg. 

Spartanburg. 
Orangeburg. 

W   D   Kirkland 

356  APPENDIX. 


IX. 

LIST  OF  STATIONED  PREACHERS  IN  THE  CHARLESTON  METH- 
ODIST EPISCOPAL  CHURCHES. 

1785.  John  Tunnell. 

1786.  Henry  Willis  and  Isaac  Green. 

1787.  Lemuel  Green. 

1788.  Ira  Ellis. 

1789.  No  preacher  named  in  the  Minutes. 
J  790.  Isaac  Smith. 

1791.  James  Parks. 

1792.  Daniel  Smith. 

1793.  Daniel  Smith  and  Jonathan  Jackson. 

1794.  Joshua  Cannon  and  Isaac  Smith. 

1795.  Philip  Bruce. 

1796.  Benjamin  Blanton. 

1797.  Benjamin  Blanton,  John  N.  Jones,  and  J.  King. 

1798.  John  N.  Jones  and  Tobias  Gibson. 

1799.  John  Harper  and  Nicholas  Snethen. 

1800.  George  Dougherty  and  J.  Harper. 

1801.  George  Dougherty  and  J.  Harper. 

1802.  John  Garvin  and  Benjamin  Jones. 
1S03.  Bennett  Kendrick  and  Thomas  Darley. 
1801.  Bennett  Kendrick  and  Nicholas  Waters. 

1805.  Buddy  W.  Wheeler  and  J.  H.  Mellard. 

1806.  L.  Myers  and  Levi  Garrison. 

1807.  Jonathan  Jackson  and  William  Owen. 

1808.  William  Phoebus  and  J.  McVean. 

1809.  Samuel  Mills  and  William  M.  Kennedy. 

1810.  William  M.  Kennedy,  T.  Mason,  and  R.  Nolley. 

1811.  Samuel  Dunwody,  F.  Ward,  William  Capers,  and  William  S.  Talley. 

1812.  F.  Ward  and  J.  Rumph. 

1813.  N.  Powers,  J.  Capers,  and  S.  M.  Meek. 

1814.  S.  Dunwody,  A.  Talley,  and  J.  B.  Glenn. 

1815.  A.  Senter,  A.  Talley,  and  S.  K.  Hodges. 

1816.  J.  W.  Stanley,  E.  Christopher,  and  James  O.  Andrew. 

1817.  Solomon  Brvan,  W.  B.  Barnett,  W.  Kennedy,  and  W.  Williams. 

1818.  L.  Mvers,  A.  Talley,  and  H.  Bass. 

1819.  L.  Myers,  Z.  Dowling,  and  Henry  T.  Fitzgerald. 

1820.  William  M.  Kennedy,  Henry  Bass,  and  J.  Murrow. 

1821.  William  M.  Kennedy,  D.  Hall,  W.  Kennedy,  and  Asbury  Morgan. 

1822.  James  Norton,  D.  Hall,  J.  Evans,  and  R,  Flournoy. 

1823.  John  Howard,  William  Hawkins,  Thomas  L.  Wynn,  and  Elijah  Sin- 

clair. 

1824.  S.  Dunwody,  J.  Howard,  J.  Galluchat,  Sr.,  and  S.  Ohn. 

1825.  William  Capers,  A.  P.  Manley,  sup.,  Benjamin  L.  Hoskins,  and  S.  Olin. 

1826.  William  Capers,  H.  Bass,  and  P.  N.  Maddux. 

1827.  J.  0.  Andrew,  H.  Bass,  and  N.  Laney. 

1828.  J.  O.  Andrew,  A.  Morgan,  and  Benjamin  L.  Hoskins. 

1829.  N.  Talley,  J.  Freeman,  and  William  H.  Ellison. 

1830.  N.  Talley,  Thomas  L.  Wynn,  and  William  M.  Wightman. 

1831.  C.  Betts,  Bond  English,  and  W.  Murrah. 

1832.  William  Capers,  William  Cook,  Thomas  E.  Ledbetter,  and  William 

Murrah. 

1833.  William  Capers.  J.  Holmes,  H.  A.  C.  Walker,  Reddick  Pierce  to  change 

after  three  months  with  J.  K.  Morse. 

1834.  William  M.  Kennedy,  William  Martin,  and  G.  F.  Pierce. 


STATIONED  PREACHERS   IN  CHARLESTON.  357 

1835.  William  M.  Kennedy,  William  Martin,  J.  J.  Allison,  and  W.  A  Game- 

well. 

1836.  William  Capers,  J.  Sewell,  J.  W.  McColl.  and  W.  A.  Gamewell 

1837.  Bond  English,  J.  Sewell,  J.  N.  Davis,  and  James  W.  Welborn 

1838.  Bond  English,  J.  E.  Evans,  and  Samuel  Armstrong 

1839.  N.  Talley,  J.  E.  Evans,  W.  Capers,  and  P.  A.  M.  William? 

1840.  N.  Talley,  H.  A.  C.  Walker,  and  Whitefoord  Smith. 

1841.  Bond  English,  J.  Sewell,  J.  Stacy,  T.  Hutchings,  city  missionary 
]  842.  Bond  English,  II.  Spain,  and  A.M.  Shipp.  ' 

1843.  Cumberland,  W.  C.  Kirkland  ;  Trinity,  James  Stacy;  Bethel,  B.  Bass- 

St.  James's,  J.  Nipper. 

1844.  Cumberland,  S.  W.  Capers;  Trinity,  James  Stacv;  Bethel,  William  C. 

Kirkland ;  St.  James's,  J.  A.  Porter. 

1845.  Cumberland,  S.  W.  Capers;  Trinity,  T.  Huggins;  Bethel,  C.  H.  Pritch- 

ard  ;  St.  James's,  D.  Derrick. 

1846.  Cumberland,  S.  Leard;  Trinity,  W.  Smith;  Bethel,  C.  H.  Pritchard- 

St.  James's,  J.  W.  Kelly. 

1847.  Cumberland,  A.  M.  Forster;  Trinity,  Whitefoord  Smith-  Bethel  W 

P.  Mouzon;  St.  James's,  M.  Eaddv. 

1848.  Cumberland,  W.  Smith;  Trinity,  supplied  bv  Alexander  Speer  local 

preacher  of  Georgia;  Bethel,  W.  P.  Mouzon;  St.  James's,  William 
T.  Capers. 

1849.  Cumberland,  W.  Smith;  Trinity,  C.  H.  Pritchard;  Bethel,  J.  A.  Por- 

ter; St.  James's,  A.  G.  Stacy. 

1850.  Cumberland,   AVilliam    G.    Connor;    Trinitv,  James    Stacv    Bethel 

Henry  M.  Mood;  St.  James's,  A.  G.  Stacy/ 

1851.  Cumberland,  W.  A.  Gamewell;  Trinity,  W.  A.  McSwain;  Bethel    C 

H.  Pritchard;  St.  James's,  J.  R.  Pickett. 

1852.  Cumberland,   W.   Smith;    Trinity,  W.   A.   McSwain;    Bethel    C    H 

Pritchard  ;  St.  James's,  John  R.  Pickett. 

1853.  Cumberland,   W.   Smith,   sup.,  John   T.  Wightman;    Trinity,  C.   H 

Pritchard;  Bethel,  Joseph  Cross;  St.  James's,  Allen  McCorquodale 

1854.  Cumberland,  J.  T.  Wightman,  W.  Smith,  sup.;  Trinitv,  H.  C.  Parsons- 

Bethel,  Joseph  Cross;  St.  James's,  Allen  McCorquodale. 

1855.  Cumberland.  S.  Leard;  Trinitv,  J.  Cross;  Bethel,  J.  T.  Wightman;  St 

James's,  William  E.  Boone. 

1856.  Cumberland,  William  P.  Mouzon;  Trinity,  Joseph  Cross;  Bethel  J.T. 

Wightman  ;  St.  James's,  William  E.  Boone. 

1857.  Cumberland,  William  P.  Mouzon;  Trinity,  John  T.  Wightman-  Beth- 

el, William  II.  Fleming;  Spring  Street,  W.  E.  Boone;  St.  James's, 
William  A.  Hemingway. 

1858.  Cumberland,  James  Stacv;  Trinitv,  John  T.  Wightman;  City  Mission 

John  W.  Kelly;  Trinity,  William  H.  Fleming;  St.  James's,  W.  a] 
Hemingway. 

1859.  Cumberland/ James  Stacv;   City  Mission,  John  W.  Kellv;  Trinity 

William  H.  Feming;  Bethel,  William  G.  Connor;   Spring  Street! 
F.  M.  Kennedy.  s 

1860.  Cumberland,  John   A.   Porter;   Trinity,  William   H.  Fleming;   City 

Mission,  Aaron  Wells;  Bethel,  D.  J.  Simmons;  Spring  StreetF.  M. 
Kennedy. 

1861.  Cumberland,  John  A.  Porter;  Trinity,  L.  R.  Walsh;   Bethel,  W.  H. 

Fleming;  Spring  Street  and  Citv  Mission,  J.  W.  Miller. 

1862.  Cumberland,  C.  McLeod;   Trinitv,  J.  T.  Wightman;    Bethel,  A.  M. 

Chreitzberg;  Spring  Street,  J.  W.  Humbert. 

1863.  Trinity  and  Cumberland,  John  T.  Wightman;    Bethel  and  Spring 

Street,  E.  J.  Meynardie. 

1864.  Charleston,  E.  J.  Meynardie,  F.  Auld. 

1865.  Charleston,  E.  J.  Meynardie;  City  Colored  Mission,  F.  A.  Mood,  W.  A. 

Hodges. 

1866.  Cumberland,  to  be  supplied;  Trinitv,  E.  J.  Meynardie;  Spring  Street, 

W.  A.  Hemingway ;  Bethel,  J.  T.  Wightman. 


358  APPENDIX. 

1867.  Cumberland,  to  be  supplied;  Trinity,  E.  J.  Meynardie;  Bethel,  J.  T. 

Wightman;  Spring  Street,  to  be  supplied. 

1868.  Trinity  and  Cumberland,  F.  A.  Mood ;  Bethel,  J.  T.  Wightman ;  Spring 

Street,  to  be  supplied. 

1869.  Trinity  and  Cumberland,  William  P.  Mouzon;    Bethel,  J.  T.  Wight- 

man  ;  Spring  Street,  J.  R.  Pickett. 

1870.  Trinity  and  Cumberland,  William  P.  Mouzon ;  Bethel,  T.  E.  Wanna- 

maker;  Spring  Street,  J.  T.  Wightman. 

1871.  Trinity  and  Cumberland,  J.  M.  Carlisle;  Bethel,  T.  E.  Wannamaker; 

Spring  Street,  J.  T.  Wightman. 

1872.  Trinity  and   Cumberland,  Whitefoord   Smith;    City  Mission,  R.  D. 

Smart;  Bethel,  A.  M.  Chreitzberg;  Spring  Street,  J.  T.  Wightman. 

1873.  Trinity  and  Cumberland,  George  H.  Wells;  Bethel,  J.  T.  Wightman; 

Spring  Street,  R.  D.  Smart. 

1874.  Trinity  and  Cumberland,  George  H.  Wells;  Bethel,  J.  T.  Wightman; 

Spring  Street,  R.  D.  Smart. 

1875.  Trinity  and  Cumberland,  George  H.  Wells;  Bethel,  J.  T.  Wightman; 

Spring  Street,  W.  T.  Capers. 

1876.  Trinity  and  Cumberland,  George  H.  Wells;  Bethel,  J.  T.  Wightman; 

Spring  Street,  W.  T.  Capers. 

1877.  Trinity,  John  H.  Porter;  Bethel,  W.  H.  Fleming;  Spring  Street,  R.  L. 

Harper. 

1878.  Trinity,  R.  N.  Wells;   Bethel,  W.  C.  Power;    Spring  Street,   G.  W. 

Whitman. 

1879.  Trinity,  R.  N.  Wells;    Bethel,  W.  C.  Power;    Spring  Street,   H.   F. 

Chreitzbenj:. 

1880.  Trinity,  R.  N.  Wells;  Bethel,  E.  J.  Meynardie;  Spring  Street,  H.  F. 

Chreitzberg. 

1881.  Trinity,  A.  C.  Smith;  Bethel,  E.  J.  Meynardie;  Spring  Street.  H.  F. 

Chreitzberg. 

1882.  Trinity,  A.  C.  Smith;  Bethel,  E.  J.  Meynardie;  Spring  Street,  D.  J. 

Simmons. 

1883.  Trinity,  A.  C.  Smith;  Bethel,  E.  J.  Meynardie;  Spring  Street,  J.  A. 

Clifton. 

1884.  Trinity,  J.  O.  Willson;  Bethel,  R.  N.Wells;  Spring  Street,  William  P. 

Mouzon;  Citv  Mission,  J.  E.  Beard. 

1885.  Trinity,  J.  O.   Willson;   Bethel,  R.  N.  Wells;    Spring  Street,  R.   H. 

Jones ;  Cumberland,  J.  E.  Beard. 

1886.  Trinity,  J.  O.   Willson;   Bethel,  R.  N.  Wells;    Spring  Street,  J.  W. 

Dickson;  Cumberland,  H.  B.  Browne. 

1887.  Trinity,  J.  O.  Willson ;  Bethel,  R.  N.  Wells;  Spring  Street,  L.  F.  Beaty ; 

Cumberland,  H.  B.  Browne. 

1888.  Trinity,  R.  N.  Wells;  Bethel,  R.  D. Smart;  Spring  Street,  J.  E.  Carlisle, 

Cumberland,  H.  B.  Browne. 

1889.  Trinity,  R.  N.  Wells ;  Bethel,  R.  D.  Smart ;  Spring  Street,  J.  E.  Carlisle, 

Cumberland,  H.  B.  Browne. 

1890.  Trinity,  R.  N.  Wells;  Bethel,  R.  D.  Smart;  Spring  Street,  J.  T.  Pate; 

Cumberland,  W.  A.  Betts. 

1891.  Trinity,  W.  A.  Rogers;  Bethel,  R.  D.  Smart;  Spring  Street,  J.  T.  Pate; 

Cumberland,  W.  A.  Belts. 

1892.  Trmity,  W.  A.  Rogers;  Bethel,  J.  A.  Clifton  ;  Spring  Street,  J.  L.  Stokes; 

Cumberland,  A.  M.  Chreitzberg. 

1893.  Trinity,  W.  A.  Richardson;  Bethel,  J.  A.  Clifton;  Spring  Street,  J.  L. 

Stokes;  Cumberland,  J.  C.  Younge. 

1894.  Trinity,  W.  A.  Richardson;  Bethel,  J.  A.  Clifton;  Spring  Street,  J.  L. 

Stokes ;  Cumberland,  J.  C.  Younge. 

1895.  Trinity,  W.  A.  Richardson :  Bethel,  J.  A.  Clifton ;  Spring  Street,  J.  L. 

Stokes;  Cumberland,  J.  C.  Younge. 

1896.  Trinity,  W.  A.  Richardson ;  Bethel,  H.  W.  Bays ;  Cumberland,  J.  E. 

Steadman. 


METHODIST  CHURCH,  ANDERSON,  S.  C.  J  REV.  G.  P.  WATSON",  PASTOR. 


PRESIDING   ELDERS,    CHARLESTON  DISTRICT. 


361 


Presiding  Elders  on  Charleston  District  for  One  Hundred  and  Ten 

Years. 


1786,  James  Foster. 

1787,  Beverly  Allen. 

1788  to  1793,  Reuben  Ellis. 

1794,  Philip  Bruce. 

1795,  Isaac  Smith. 

1796,  Enoch  George. 

1797,  Jonathan  Jackson. 
1798  to  1800,  B.  Blanton. 
1801,  James  Jenkins. 

1802  to  1804,  George  Dougherty. 
1805,  1806,  Britton  Capel. 
1807  to  1809,  Lewis  Myers. 
1810,  Reddick  Pierce. 
1811  to  1813,  William  M.  Kennedy, 
1814, 1815,  John  Collingsworth. 
1816,  1817,  Alexander  Talley. 
1818,  1819,  James  Norton. 
1820  to  1823,  Lewis  Myers. 
1824  to  1827,  James  O.  Andrew. 
1828  to  1830,  William  Capers. 


1831  to  1834,  Henry  Bass. 

1835  to  1838,  Nicholas  Talley. 

1839  to  1842,  Henry  Bass.    * 

1843  to  1846,  R.  J.  Boyd. 

1847,  1849,  S.  W.  Capers. 

1850  to  1853,  C.  Betts. 

1854  to  1857,  H.  A.  C.  Walker. 

1858  to  1861,  William  P.  Mouzon. 

1862,  1863,  F.  A.  Mood. 

1864,  1865,  T.  Raysor. 

1866,  1867,  F.  A.  Mood. 

1868  to  1871,  A.  M.  Chreitzberg. 

1872  to  1875,  William  P.  Mouzon. 

1876  to  1879,  T.  E.  Wannamaker. 

1880  to  1883;  William  P.  Mouzon. 

1884  to  1886,  E.  J.  Meynardie. 

1887  to  1890,  J.  M.  Boyd. 

1891  to  1894,  R.  N.  Wells. 

1895,  1896,  W.  A.  Meadors. 


362 


APPENDIX. 


X. 

PREACHERS  AND  PRESIDING  ELDERS  CONNECTED  WITH 
COLUMBIA,  S.  C,  FROM  1805  TO  1896. 


Year.  Preacher  in  Charge. 

1805.  Bennett  Kendrick. 

1806.  Samuel  Mills. 

1807.  Daniel  Hall. 

1808.  Lovick  Pierce. 

1809.  Reddick  Pierce. 

1810.  Joseph  Travis. 

1811.  Jacob  Ruinph. 

1812.  John  Collingsworth,  to  change  six 

months  with  O.  Rogers. 

1813.  William  S.  Talley. 

1814.  Henry  D.  Green. 

1815.  Samuel  Dunwody. 

1816.  Samuel  Dunwody. 

1817.  Thomas  W.  Stanley. 

1818.  William  Capers. 

1819.  James  O.  Andrew. 

1820.  Isaac  Smith. 

1821.  Henry  Bass. 

1822.  Tillman  Snead. 

1823.  Nicholas  Talley. 

1824.  Nicholas  Talley. 

1825.  James  Norton. 

1826.  Joseph  Holmes. 

1827.  Joseph  Holmes. 

1828.  William  M.  Kennedy. 

1829.  William  M.  Kennedy. 

1830.  Joseph  Freeman. 

1831.  William  Capers. 

1832.  Josiah  Freeman. 

1833.  Bond  English. 
1S34.  H.  Spain. 

1835.  Malcolm  McPherson. 

1836.  William  M.  Kennedy. 

1837.  William  M.  Kennedy. 

1838.  Malcolm  McPherson. 

1839.  C.  Betts,  William  P  Mouzon.      . 

1840.  C.  Betts. 

1841.  Whitefoord  Smith. 

1842.  Whitefoord  Smith. 

1843.  Samuel  W.  Capers. 

1844.  Joseph  H.  Wheeler. 

1845.  Joseph  H.  Wheeler. 

1846.  William  Capers. 

1847.  Samuel  Leard. 

1848.  Samuel  Leard. 

1849.  J.  Stacv,  J.  T.  Widitman. 

1850.  W.  Smith,  F.  A.  Mood. 

1851.  Washington  Street,  W.  Smith; 

Marion  Street,  T.  Mitchell. 

1852.  Washington  Street,  H.  A.  C.  Walker; 

Marion  Street,  John  T.  Wightman. 

1853.  Washington  Street,  C.  Murchison  ; 

Marion  Street,  W.  E.  Boone. 


Presiding  Elder. 
George  Dougherty. 
George  Dougherty. 
Bennett  Kendrick. 
Lewis  Myers. 
Lewis  Myers. 
Reddick  Pierce. 
William  M.  Kennedy. 

Hilliard  Judge. 
Hilliard  Judge. 
Hilliard  Judge. 
Hilliard  Judge. 
Anthony  Senter. 
Anthony  Senter. 
Daniel  Asbury. 
Daniel  Asbury. 
Daniel  Asbury. 
Daniel  Asbury. 
Henry  Bass. 
Henry  Bass. 
Henry  Bass. 
Henry  Bass. 
Robert  Adams. 
Robert  Adams. 
Robert  Adams. 
Robert  Adams. 
William  M.  Kennedy. 
William  M.  Kennedy. 
William  M.  Kennedy. 
William  M.  Kennedy. 
Bond  English. 
Bond  English. 
Malcolm  McPherson. 
Malcolm  McPherson. 
H.  Spain. 
H.  Spain. 
H.  Spain. 
H.  Spain. 
C.  Betts. 
C.  Betts. 
C.  Betts. 
C.  Betts. 
Nicholas  Talley. 
Nicholas  Talley. 
Nicholas  Talley. 
Nicholas  Talley. 
Samuel  W.  Capers. 

Samuel  W.  Capers. 

Samuel  W.  Capers. 

William  Crook. 


COLUMBIA    STATION  AND   DISTRICT. 


3f>3 


Year.  Preacher  in  Charge. 

1854.  Washington  Street,  W.  A.  Gamewell ; 

Marion  Street,  F.  A.  Mood. 

1855.  Washington  Street,  W.  A.  Gamewell ; 

Marion  Street,  F.  A.  Mood. 

1856.  Washington  Street,  C.  H.  Pritchard  ; 

Marion  Street,  O.  A.  Darby. 

1857.  Washington  Street,  C.  H.  Pritchard  ; 

Marion  Street,  A.  H.  Lester. 

1858.  Washington  Street,  John  T.  Wightrnan. 

Marion  Street,  William  C.  Power. 

1859.  Washington  Street,  John  T.  Wightrnan. 

Marion  Street,  R.  B.  Allston. 

1860.  Washington  Street,  W.  A.  Gamewell; 

Marion  Street,  J.  W.  Humbert. 

1861.  Washington  Street,  W.  A.  Gamewell; 

Marion  Street,  John  W.  North. 

1862.  Washington  Street,  William  P.  Mouzon ; 

Marion  Street,  W.  T.  Capers. 

1863.  Washington  Street,  William  P.  Mouzon; 

Marion  Street,  W.  T.  Capers. 

1864.  Washington  Street,  William  P.  Mouzon ; 

Marion  Street,  W.  T.  Capers. 

1865.  Washington  Street,  W.  G.  Connor; 

Marion  Street,  F.  Auld. 

1866.  Washington  Street,  W.  T.  Capers; 

Marion  Street,  E.  G.  Gage. 

1867.  D.J.Simmons,  William  Martin. 

1868.  Washington  Street,  William  Martin  ; 

Marion  Street,  S.  H.  Browne. 

1869.  Washington  Street,  William  Martin  ; 

Marion  Street,  W.  W.  Mood. 

1870.  Washington  Street,  William  Martin ; 

Marion  Street,  W.  W.  Mood. 

1871.  Washington  Street,  M.  Browne; 

Marion  Street,  W.  W.  Mood. 

1872.  Washington  Street,  M.  Browne; 

Marion  Street,  W.  D.  Kirkland. 

1873.  Washington  Street,  O.  A.  Darby; 

Marion  Street,  W.  D.  Kirkland. 

1874.  Washington  Street,  O.  A.  Darby,  A.  Coke 

Smith  ;  Marion  Street,  W.  D.  Kirkland. 

1875.  Washington  Street,  A.  Coke  Smith  ; 

Marion  Street,  W.  D.  Kirkland. 

1876.  Washington  Street,  A.  Coke  Smith  ; 

Marion  Street,  J.  Walter  Dickson. 

1877.  Washington  Street,  John  T.  Wightrnan ; 

Marion  Street,  J.  Walter  Dickson. 

1878.  Washington  Street,  John  T.  Wightrnan; 

Marion  Street,  W.  S.  Wightrnan. 

1879.  Washington  Street,  A.  M.  Chreitzberg; 

Marion  Street,  G.  W.  Whitman. 

1880.  Washington  Street,  W.  T.  Capers; 

Marion  Street,  J.  L.  Stokes. 

1881.  Washington  Street,  R.  N.  Wells; 

Marion  Street,  J.  L.  Stokes; 
Mission,  L.  M.  Little. 


Presiding  Elder. 

William  Crook. 

William  Crook. 

William  Crook. 

W.  A.  Gamewell. 

W.  A.  Gamewell. 

W.  A.  Gamewell. 

W.  A.  Gamewell. 

R.  J.  Boyd. 

R.  J.  Boyd. 

R.  J.  Boyd. 

R.  J.  Boyd. 

C.  H.  Pritchard. 

C.  H.  Pritchard. 
C.  H.  Pritchard. 

C.  H.  Pritchard. 

S.  H.  Browne. 

S.  H.  Browne. 

S.  H.  Browne. 

S.  H.  Browne. 

WTilliam  Martin. 

W.  H.  Fleming. 

W.  H.  Fleming. 

E.  J.  Meynardie. 

E.  J.  Meynardie. 

E.  J.  Meynardie. 

E.  J.  Meynardie. 

A.  M.  Chreitzberg. 

A.  M.  Chreitzberg. 


364  APPENDIX. 

Year.  Preacher  in  Charge. 

1882.  Washington  Street,  R.  N.  Wells; 

Marion  Street,  J.  L.  Stokes; 

Mission,  L.  M.  Little. 
1883   Washington  Street,  William  C.  Power ; 

Marion  Street,  J.  L.  Stokes ; 

Mission,  L.  M.  Little. 
1884.  Washington  Street,  William  C.  Power; 

Marion  Street,  R.  P.  Franks, 

Mission,  C.  H.  Pritchard. 
1885   Washington  Street,  William  C.  Power; 

Marion  Street,  R.  P.  Franks  ; 

Mission,  L.  M.  Little. 
1886.  Washington  Street,  W.  R.  Richardson  ; 

Marion  Street,  C.  B.  Smith ; 

Mission,  L.  M.  Little. 
1887    Washington  Street,  W.  R.  Richardson ; 

Marion  Street,  T.  E.  Morris ; 

Mission,  L.  M.  Little. 
1888.  Washington  Street,  W.  R.  Richardson ; 

Marion  Street,  M.  Dargan; 

Mission,  S.  D.  Vaughn. 

1889  Washington  Street,  W.  R.  Richardson; 

Marion  Street,  M.  Dargan; 
Mission,  S.  D.  Vaughn. 

1890  Washington  Street,  H.  F.  Chreitzberg; 

Marion  Street,  M.  Dargan  ; 
Mission,  S.  D.  Vaughn. 

1891.  Washington  Street,  H.  F.  Chreitzberg, 

Marion  Street,  S.  1'.  H.  Elwell; 
Mission,  S.  D.  Vaughn. 

1892.  Washington  Street,  II.  F.  Chreitzberg; 

Marion  Street,  S.  P.  H.  Elwell; 
Mission,  S.  D.  Vaughn. 

1893.  Washington  Street,  J.  A.  Rice, 

Marion  Street,  S.  P.  H.  Elwell; 
Mission.  W.  H.  Kirton. 

1894.  Washington  Street,  J.  A.  Rice; 

Marion  Street,  S.  P.  H.  Elwell; 
Mission,  W.  H.  Kirton, 

1895.  Washington  Street,  W.  W  .  Harr; 

Marion  Street,  P.  L.  Kirton, 
Mission,  W.  H.  Kirton. 

1896.  Washington  Street,  W.  W.  Daniel ; 

Marion  Street,  P.  L.  Kirton; 
Mission,  W.  B.  Baker. 


Presiding  Elder. 
A.  M.  Chreitzberg. 
A.  M.  Chreitzberg. 
A.  Coke  Smith. 
A.  Coke  Smith. 
A.  Coke  Smith. 
S.  B.  Jones. 
S.  B.  Jones. 
S.  B.  Jones. 
William  C.  Power. 
William  C.  Power. 
William  C  Power. 
William  C.  Power. 
E.  T.  Hodges. 
J.  W.  Dickson. 
J.  W.  Dickson. 


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